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To Fulfill What is Written

To Fulfill What is Written


Examining Scripture, Tradition, and Rabbinical Writings Concerning the Messiah

By Rabbi Edward L. Nydle (Levi bar Ido) Bnai Avraham Po Box 556 Ottumwa, IA 52501
Copyright 2009 by Rabbi Edward L. Nydle

To Fulfill What is Written

Table of Contents

Chapter 1: Pre-existing Creator-page 3 Chapter 2: YHWH appears to Avraham-page 10 Chapter 3: A Star out of Jacob-page 14 Chapter 4: Superstar-page 22 Chapter 5: Look a Maiden-page 31 Chapter 6: The Sign to Ahaz-page 45 Chapter 7: The Pierced Messiah-page 51 Chapter 8: The Suffering Servant-page 58 Chapter 9: Till Shiloh Comes-page 69 Chapter 10: Kiss the Son-page 74 Chapter 11: One Mediator-page 78 Chapter 12: Flesh and Blood-page 90 Chapter 13: Psalm 110-page 96 Chapter 14: The Real Yahshua-page 104

To Fulfill What is Written


Chapter 1: The Pre-Existing Creator
|||1|||Bereshis (in the Beginning) was the Dvar YHWH1 [YESHAYAH 55:11; BERESHIS 1:1], and the Dvar YHWH was agav (along with) YHWH [MISHLE 8:30; 30:4], and the Dvar YHWH was nothing less, by nature, than Elohim! [Psa 56:11(10); Yn 17:5; Rev. 19:13] |2| Bereshis (in the Beginning) this Dvar YHWH was with YHWH [Prov 8:30]. |3| All things through him came to be, and without him came to be not one thing which came into being. [Ps 33:6, 9; Prov 30: Yochanan 1:1-3 OJB2

Does the Moshiach pre-exist before the creation of the universe? Let us examine Scripture and rabbinical
thought to find out what is the traditional Jewish belief concerning Moshiach. The concept of the preexistence of the Messiah accords with the general Talmudic view which holds that "The Holy One, blessed be He, prepares the remedy before the wound" (Babylonian Talmud, Meg. 13b). "But you Beit-Lechem Ephrathah, though you are little among the Alphei of Yehudah, yet out of you shall HE come forth to Me the one to be Moshel Yisrael, whose going forth (origins)have been mikedem (from everlasting),mimei olam (from the days of eternity.)" Micah 5:23 OJB And you, O Bethlehem Ephrath, you who were too small to be numbered among the thousands of the House of Judah, from you shall come forth before Me the Messiah, to exercise dominion over Yisrael, he whose name was mentioned from before, from the days of creation. Micah 5:2 Targum Jonathan Yochanan 8:58 OJB "Yahshua said unto them, Verily, verily, I say unto you, Before Avraham was, I Am (Ani Hu)-see Shemot 3:14-15; Micah 5:1-2

The first mention of Moshiach is found in Bereshith 1:1-5: |1| In the beginning Elohim created hashomayim (the heavens, Himel) and haaretz (the earth). |2| And the earth was tohu vavohu (without form, and void); and darkness was upon the face of the deep. And the Ruach Elohim was hovering upon the face of the waters. |3| And Elohim said, Let there be light: and there was light [Tehillim 33:6, 9]. |4| And Elohim saw the light, that it was tov (good); and Elohim divided the ohr (light) from the choshech (darkness). |5|And Elohim called the light Yom (Day), and the darkness He called Lailah (Night). And the erev (evening) and the boker (morning) were Yom Echad4 (Day One, Mk 16:2). Bereshis5 was the Devar YHWH6, and the Devar YHWH was agav YHWH and the Devar was nothing less, by nature, than Elohim! Yochanan 1:1 OJB In the Beginning [before all time] was the Word [Messiah] and the Word was with Elohim7, and the Word was Elohim himself.[Is.9:6] Yochanan 1:1 Amplified Bible And [further], You, Master [Messiah], did lay the foundation of the earth in the Beginning, and the heavens are the works of Your hands. Ivrim 1:10 Amp. Bible By the Devar YHWH were Shomayim made, and all the tzva (host) of them by the Ruach of His mouth. Tehillim 33:6 OJB |3| By Emunah we have binah Shomayim v'ha'Aretz found their "barah" from the Devar YHWH, so that not from anything visible has what we see come into being. [TEHILLIM 33:6] Ivrim 11:3 OJB

The Logos was called the High Priest by Philo and has no participation in sin (Philo.De Profug.20) Orthodox Jewish Bible-Dr. Phil Goble (correct names added by the Rav) 3 Around 700 BCE 4 It was Yom Echad NOT Yom Rishon as some translate. It was the first created implied wholeness, completeness, and unity. 5 The Greek manuscripts read arche-beginning,origin,first,the dateless past, before time 6 Word corresponds to Aramaic memra (also word), a technical theological term used by the rabbis in the centuries before and after Yahshua when speaking of Elohims expression of Himself. In the Septuagint logos translates Hebrew davar, which can mean not only word but thing or matter; hence the Messianic Jew Richard Wurmbrand has suggested this midrashic understanding of the initial phrase of this verse: In the beginning was the Real Thing. 7 The Greek manuscripts read, pros ton theon or face to face with Elohim.
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For as the geshem comes down, and the sheleg from Shomayim, and returns not there, but waters ha aretz, and makes it yield forth vhitzmicha (bud, sprout-Tzemach8), that it may give zerah to the zorea, and lechem to the eater: so shall My Devar be that goes out of my mouth: He shall not return to Me rikam (void), but He shall accomplish that which I please, and it shall prosper in that for which I sent Him. Yeshayahu 55:11 OJB

The Ruach Elohim is explained as being Melek HaMoshiach. AND THE SPIRIT OF ELOHIM HOVERED: this alludes to the spirit of Messiah, as you read, and the spirit of YHWH shall rest upon him (Isa. XI, 2). In the merit of what will [this spirit] eventually come? [For the sake of that which] HOVERED OVER THE FACE OF THE WATERS, i.e. in the merit of repentance which is likened to water, as it is written, Pour out thy heart like water (Lam. II, 19). R. Haggai said in the name of R. Pedath: A covenant was made with water6 that even in the hot season a breeze stirs over it. Bereshith Rabbah 2:4

This clearly proves that the ancient sages understood that Moshiach was In the Beginning with Elohim, and helps us to understand it was Moshiach (not angels) to whom Elohim was speaking when He said: |26| And Elohim said, Let Us make man in Our tzelem, after Our demut: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon ha'aretz (the earth). [27| So Elohim created humankind in His own tzelem, in the tzelem Elohim (image of Elohim). Bereshith 1:26-27OJB A fourteenth-century Midrash by Rabbi David ben-Amram of Aden says, There were twenty-four good qualities in the world, but sins caused them all to disappear. In the future, at the End of Days, the Holy One, blessed be He, will restore them to Yisrael. And they are: the Image [and 23 others]. (Midrash HaGadol Breshit, pp. 135 136; it can be found in Raphael Patai, The Messiah Texts, p. 263) A note in The Messiah Texts explains that the Image refers to Genesis 1:26.

In Pesiqta Rabbati 152a we can read: From the Beginning of the creation of the world, King Messiah was revealed; for He entered into the mind of Elohim, even before the creation of the world.9 Six things preceded the creation of the world. Somewhere actually created, and others came up only in Elohims thought as what was to be created. Torah and the throne of glory were created. The creation of the fathers, Yisrael, the Temple, and the name of the Messiah came up only in Elohims thought Sefer HaAggadah pg.7 And hidden before Him, even before the creation of the world and for evermore.1 Enoch 48:4-6 In that hour [in the days of Creation] the Holy One, blessed be He, appointed four animals for him [the Messiah] to carry the Throne of Honor of the Messiah Pes.Rab.ch.35

The Yalkut on Yeshayahu 60 explains that the Light is the Light of Melek HaMoshiach. This is the same Light that existed before the creation of the universe according to Bereshith 1:4. But you will have Moshiach Adon as an everlasting light.

In the Beginning Elohim created the heavens and the earth. This is that which is written, There is light sown for the righteous(Tehillim xcvii:11).R.Abba says, And with him dwelleth light (Daniel ii:22):this is the light of the

Same as the Gevoorot in the daily Siddur Amidah , umatzemiyach Yeshuah-And makes salvation sprout This does not suggest that Messiah is a created being, but it does tell us that the concept of the Messiah being Elohim come in the form of man as a redeemer was brought forth in the Beginning.
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King Messiah; as it is said, For with thee is the fountain of life, in thy light do we see light (Tehillim xxxvi:10)that is, the light of the Messiah (Found in The Fifty Third Chapter of Isaiah According to Jewish Interpreters, S.R. Driver, A.D. Neubauer Oxford;Parker,1877 pp.33-34) What is meant by in thy light we see light? What light is it that the congregation of Yisrael looks for as from a watchtower? It is the light of the Messiah, of which is said, And Elohim saw the light that it was good. This verse proves the Holy One, blessed be He, contemplated the Messiah and his works before the world was created, and then under His throne of glory put away His Messiah until the time of the generation in which he will appear. Pesikta Rabbati,Vol.2, Piska 361,pp.677-678 |3| And Elohim said, Let there be light: and there was light [Tehillim 33:6, 9]. |4| And Elohim saw the light, that it was tov (good); and Elohim divided the ohr (light) from the choshech (darkness). |5|And Elohim called the light Yom (Day), and the darkness He called Lailah (Night). And the erev (evening) and the boker (morning) were Yom Echad (Day One, the First Day, Mk 16:2). |6| And Elohim said, Let there be a raki'a (expanse, dome, firmament) in the midst of the mayim (waters), and let it divide the mayim from the mayim. Bereshith 1:4-6 OJB The King Messiah is light and Yisrael receiving the light from YHWH and becoming the center of the world. Yalkut Shimoni ,Is.60:1 |4| In him was Chayyim (Life) and the Chayyim (Life) was the Ohr (Light) of Bnei Adam. [TEHILLIM 36:10 (9)] |5| And the Ohr shines in the choshech10 [TEHILLIM 18:28], and the choshech did not grasp it. [YESHAYAH 9:1] ||9| The Ohr, the Ohr HaAmitti (the True Light), which gives rational haskalah (enlightenment) to kol Bnei Adam (all mankind), was coming into the Olam Hazeh. |10| He was in the Olam Hazeh, the Olam (world) came to be through him [Ps 33:6, 9]; yet the Olam Hazeh did not recognize him. |11| He came to his own, and his own were not mekabel (accepting) the Kabbalus HaMalchus of him [YESHAYAH 53:3].Yochanan 1:4-5,9-11 OJB |5| As long as I am in the Olam Hazeh, I am the Ohr HaOlam. Yochanan 9:5 OJB

The Light (the Messiah) was called good in Bereshith 1:4. And a certain one of the manhigim (leaders, one of the wealthier Baale-Battishe Jews) questioned Rebbe, Melek HaMoshiach, saying, Mori Tov (good teacher), what mitzvah must I do to inherit Chayyei Olam? And Rebbe Melek HaMoshiach said to him, Why do you call me tov? No one is tov except YHWH alone, nu? Luke 18:18-19

Since the Light is Messiah and is called good, then Messiah is also Elohim in the flesh and the Torah as a human11 upon this earth12. For the mitzvah is a ner (lamp), and the Torah an ohr (Light). Mishle 6:23 OJB Thy Word is a ner to my feet, and an ohr to my path. Tehillim 119:15 And the Devar YHWH took on gufaniyut (corporeality), and made his sukkah, his mishkan among us, and we gazed on his kavod, the Shechinah of the Ben Yachid from Elohim haAv, full of YHWHs chesed vemet. Yochanan 1:14 OJB

The Light was one of the things brought forth before the creation. It is the Light given to Moshiach, and is intended to teach us that YHWH looks forward to the time of the Moshiach, and His works before the creation.
The Greek manuscript reads phaino shines in the perfect tense, so the Light continues to shine. The Malbim (Meir Loeb Ben-Yechiel Michael), writing in the middle of the nineteenth century, a staunch defender of Orthodoxy against Reform Judaism, had a concept of hitgalmut (incarnation) surprisingly close to the Nazarene idea of incarnation; it is found in his commentary on Genesis 18, where YHWH appears to Avraham. (The word hitgalmut is related to golemrecall the play, The Golem, based on a folktale about a clay body which its maker caused to come alive.)
11 10

The Soncino commentary (a Jewish commentary) on Yeshayahu 63:8-10 says: Elohim Himself, so to speak, participates in the sufferings of His people and that the angel of His presence is expressive of divine manifestation in a perceptible form.

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|2| And the Ruach [Hakodesh] of YHWH shall rest upon Him, the Ruach of Chochmah and Binah, the Ruach of Etzah (Counsel [see Isaiah 9:5) and Gevurah, the Ruach of Da'as and of the Yir'at YHWH; |3| And His delight shall be in the Yir'at YHWH: Yeshayahu 11:2-3 OJB |5| And there shall no longer be Lailah, and they have no need of the ohr (light) of a menorah and the ohr (light) of the shemesh (sun), because YHWH Adonoi will give forth ohr (light) on them, and they shall reign l'Olemei Olamim. [YESHAYAH 60:19; DANIEL 7:27] .Revelation 22:5 OJB

Yeshayahu speaks of King Messiah and the Ruach Chokmah (Wisdom) resting upon Him. This is the same Ruach involved in creation. YHWH by Chochmah hath founded Eretz (Earth); by tevunah (understanding) hath He established Shomayim.|20| By His da'as (knowledge) the tehomot (oceanic depths) were divided, and the clouds drop down the tal (dew). Mishle 3:19-20 |12| I, Chochmah, dwell with armah (prudence), and find out da'as (knowledge) of mezimot (discretions). |13| The Yirat YHWH is to hate rah; pride, and ga'on (arrogance), and the derech rah, and the perverse peh (mouth), do I hate. |14| Etzah (counsel, advice) is mine, and sound judgment; I am binah; I have gevurah. |15| By me melachim reign, and nobles decree tzedek. Mishle 8:12-14 OJB R.Zutra bar Tobiah said in the name of Rav: The world was created by means of ten capacities and powers: By wisdom, by understanding, by reason, by strength, by rebuke, by might, by righteousness, by judgment, by lovingkindness, and by compassion. Sefer HaAggadah pg.7 [Commenting on Is.11:2] All these are destined to alight upon the opening below, the opening of the Tent. All these are destined to alight upon King Messiah so that he may judge the world... Zohar, Daniel C. Matt, Genesis pg.67 YHWH has given wisdom. These three attributes will be given to King Messiah as it is written (Is.11:2) Pirke de Rabbi Eliezer,Chap.3,pp.18-19 In Him [Messiah] all the treasures of [Divine] Wisdom [of comprehensive insight into the ways and purposes of Elohim] and [all the riches of spiritual] knowledge and enlightenment are stored up and lie hidden.Col.2:3 Amp. Bible

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It is evident the Ruach resting upon the Messiah in Yeshayahu 11 is the same Ruach referred to in above verses from Mishle. |22| YHWH possessed me in the reshit of His derech, before His works of old. |23| I was set up [to reign] me'olam (from eternity), from the beginning, or ever eretz was. |24| When there were no tehomot, I was brought forth; when there were no springs abounding with mayim. |25| Before the harim were settled, before the geva'ot (hills) was I brought forth; |26| While as yet He had not made eretz, nor the outer places, nor the beginning of the dust of the tevel. |27| When He set in place Shomayim, I was there; when He drew a khoog (circle, horizon) upon 13the face of the tehom, |28| When He established the clouds above, when He strengthened the fountains of the tehom, |29| When He gave to the yam His chok (decree, limits), that the mayim. Mishle 8:22-28 OJB Yochanan 17:5 OJB "And now, give Me kavod, Avi, along with Yourself with the kavod which I was having with You before HaOlam came to be [Yochanan 1:1;Prov.8:30;30:4]

Who is being possessed here? It is YHWH possessing the Ruach Chokmah, which part of the Ruach YHWH. The only ME that would fit the context and time frame (before creation) of these Scriptures would be Melek Moshiach. This conveys the Hebraic understanding of the UNITY (Echad) of Elohim, HaRuach, and Moshiach.

Messiah is referred to the First in the rabbinical interpretation of Yeshayahu 41:27.The First refers to Messiah in Rashis commentary on the Targumim;Bereshith Rabba 63;Vayyiqra Rabba 30;Peshachim 5a

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AND THE FIRST CAME FORTH; and will rebuild for you the first, viz. the Temple, of which it is written, Thou throne of glory, on high from the first, thou place of our sanctuary (Jer. XVII, 12); and will bring you the first, viz. the royal Messiah, of whom it is written, A harbinger [lit. First] unto Zion will I give: Behold, behold them, and unto Jerusalem, etc. (Isa. XLI, 27). Bereshith Rabbah 63: 8 Midrash Rabbah - Leviticus XXX: 16. R. Berekiah in the name of R. Levi said: For the merit of the performance of the commandment, YE SHALL TAKE YOU ON THE FIRST DAY, [says Elohim], I shall reveal Myself first to you, I shall inflict punishment for you upon the first, namely, the wicked Esau, of whom it is written, The first came forth (Gen. XXV, 25), I shall build for you the first, namely the Temple, of which it is written, Thou throne of glory, on high from the first, Thou place of our sanctuary (Jer. XVII, 12), and shall bring to you the first, namely the King Messiah, of whom it is written, The First 2 unto Zion will I give: Behold, behold them, and to Jerusalem a messenger of good tidings (Isa. XLI, 27). And I saw him who is the Head of Days, and his head was white like woolIn that hour the Son of Man was named in the presence of the Master of Spirits-and hi name is Head of Days-ere he sun and signs were created, ere the stars were made, his name was named the Master of SpiritsFrom the Beginning the Son of Man was hidden 1 Enoch 46:1; 48:2-3;62:7 |6| Yet in fact for us we have da'as that there is YHWH ECHAD ("YHWH is One " DEVARIM 6:4), YHWH AV ECHAD L'CHULLANU ("One Father of us all" MALACHI 2:10), from whom are all things, and we exist for YHWH, and there is Adon Echad [MALACHI 3:1], Moshiach Yahoshua [ZECHARYAH 3:8; 6:11-12], through whom are all things and we through him. |7| However, not kol Bnei Adam have this da'as (knowledge). 1 Cor.8:67 OJC

According to this letter by Rav Shaul, Elohim created all things through Yahshua. Moshiach (the Word) would be the vehicle of creation. |30| Then I was etzel (at the side of, beside [see Yn 1:1]) Him, as an Amon (master craftsman, builder, architect, artist); and I was daily His delight, rejoicing always before Him; Mishle 8:30

In whom does Elohim delight? Here is Avdi (My Servant)14 whom I uphold; Mine Bachir (Elect One, Chosen One), in whom My nefesh delighteth; I have put My Ruach upon him Yeshayahu 42:1

According to the Targumim and the Midrash Tehillim on Tehillim 2 is thought to be speaking of the Moshiach. Behold My servant the Messiah shall prosper Targum Jonathan Is.52:13-53:12 You are My witnesses before Me, says YHWH, and My servant is the Messiah, whom I have chosenThe Messiah: An Aramaic Interpretation, Samson H. Levy, Hebrew Union College,1974,p.62 (Commenting upon Is.42) R. Yudan said: Concerning these goodly promises are in the decree of the King, the King of kings, who will fulfill them for the Adon the Messiah. The Midrash on the Psalms William G. Braude, Translator, Yale 1959,Vol.XII,Book 1

all three are styled as my servant as, for instance, Moses, Isaiah himself, and others besides; Israel; and similarly the King Messiah. Reformation of the World by Rabbi Shlomo ben Yitzkak de Marini of Padua |11| For Mine own sake, even for Mine own sake will I do it; for how can I allow Chillul YHWH? And I will not give My kavod unto another. |12| Pay heed unto Me, O Ya'akov and Yisroel, My called; I am He; I am Rishon, I also am Acharon. |13| Mine Yad also hath laid the foundation of Eretz, and My yamin hath measured Shomayim;

14

One chosen or set-apart for a definite purpose.

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when I call them, they stand up together. |14| All ye, assemble yourselves, and listen. Which among them [the pesilim, idols] hath declared these things? YHWH hath loved him [i.e., Cyrus], he will do His chafetz (pleasure, will) on Babylon, and His zero'a shall be on the Kasdim (Chaldeans). |15| I, even I, have spoken; indeed, I have called him [i.e., Cyrus]; I have brought him, and He shall make his derech successful. |16| Come ye near unto Me, hear ye this; I have not spoken baseter (in secret) merosh (from the first); from the time that it takes place, there am I; and now Adonoi YHWH, and His Ruach [Hakodesh], hath sent Me. [MOSHIACH, THE EVED YHWH; SEE ISAIAH 42:1; SEE YHWH'S KEDUSHAH HAMESHULLESHET HERE]. |17| Thus saith YHWH, thy Go'el, the Kadosh Yisroel; I am YHWH Eloheicha thy Melamed (Teacher) of doing that which profiteth, thy Madrikh (Guide, Instructor) in the Derech that thou shouldest go. Yeshayahu 48:11-16 YHWH Melek Yisrael and His Redeemer YHWH Tzevaot15.Yeshayahu 44:6

Who is the ME in verse 17? The Redeemer, the Holy One of Yisrael is the ME. According to the Talmud and the Midrash of this passage it is the Moshiach. R. Johanan said: When you see a generation ever dwindling, hope for him [the Messiah], as it is written, And the afflicted people thou wilt save.27 R. Johanan said: When thou seest a generation overwhelmed by many troubles as by a river, await him, as it is written, when the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him; 28 which is followed by, And the Redeemer shall come to Zion. Talmud Sanhedrin 98a

Scripture clearly teaches that the Ruach YHWH and the Moshiach were the vehicle of creation. The rabbis identify the Ruach Elohim in Bereshith with the Ruach Melek HaMoshiach. Therefore the preexistence and UNITY of these two emanations of YHWH are present from a rabbinical and Scriptural point of view. It was the Ruach Elohim, as manifested in the Ruach Melek HaMoshiach through which the creation was brought forth. |15| Rebbe, Melech HaMoshiach is the demut (BERESHIS 1:26-27; Pp 2:6) of the invisible Elohim, the Bechor [TEHILLIM 89:27], the Yoresh (Heir) of kol hanivrah (all creation), |16| Because in Him were created all things in Shomayim and on Ha'Aretz, the visible and the nistar (hidden), whether thrones or dominions, whether rulers or authorities, all things through Him and for Him have been created.16 [TEHILLIM 33:6] |17| And Moshiach is before all things, and all things in Moshiach have been held together; [MISHLE 8:23-27; 30:4] |18| And Moshiach is the Rosh [MISHLE 8:22; 30:4] of the Geviyah (Body) [Gn 47:18; Ps 16:9-10; Isa 53:11; Job 19:2527], and the Geviyah (nevilah, DEVARIM 21:23) is Moshiach's Brit Chadasha Kehillah; Moshiach is its Reshit, the Bechor from the Mesim, that Moshiach might be in everything pre-eminent, [TEHILLIM 89:27] |19| Because YHWH was pleased that all His fullness have its mishkan (tabernacle) in Moshiach, |9| Because in Moshiach kol melo Elohim (all them plentitude of Elohim) finds its bodily maon laShechinah (dwelling place for the Shechinah).Colossae 1:15-19;2:9 OJB [Now] He is the exact likeness of the unseen Elohim-the visible representation of the invisible; He is the Firstborn-of all creation.Col.1:15 Amp. Bible |6| Who, though existing17 in the demut of the mode of being18 of Elohim [His etzem or essential nature, Yn 1:1-2; 17:5], nevertheless Moshiach did not regard being equal with Elohim as a thing to be seized [BERESHIS 3:5], |7| But poured out and emptied himself [2C 8:9], taking the demut of the mode of being of an eved [YESHAYAH 52:13] Philippians 2:6 OJB

YHW Melek Yisrael VE Goalo YHWH Tzevaot. This indicated the Redeemer is YHWH! The mystical Jewish belief was that Adam Kadmon (the archetypal man) called the Son of Man; the Messiah Above had been incarnated in Yahshua as the Messiah Below, having in the Beginning served as the Expression (Word) of Elohim on which the universe was framed. 17 The Greek is hyparcho existing, as the OJB translates the word. This word denotes a prior existence. 18 This word always signifies a form which truly and fully expresses the being which underlies it.
16

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|8| And YHWH says to HaBen, KIS'AHCHA ELOHIM OLAM VAED SHEVET MISHOR SHEVET MALKHUTECHA ("Your throne, O Elohim, will endure forever and ever, and the scepter of justice is the scepter of your kingdom" --TEHILLIM 45:7). | 9| AHAVTA TZEDEK VATISNA RE'SHA, AL KEN MESHAKHACHA ELOHIM, ELOHECHA SHEMEN SASSON MECHAVERECHA ("You loved righteousness and hated lawlessness; on account of this Elohim, your Elohim anointed you with the oil of gladness more than your companions"TEHILLIM 45:8). |10| And "Atah YHWH LEFANIM HA'ARETZ YASADETA UMA'ASEH YADECHA SHOMAYIM; HEMMAH YOVEDU V'ATAH TA'AMOD V'KHULAM KABEGED YIVLU KALVUSH TACHALIFEM V'YACHALOFU V'ATAH HU USHENOTECHA LO YITTAMMU" ("You YHWH in the beginning founded the earth and the heavens, the work of your hands; |11| They will perish but you remain and all of them like the garment they will wear out, |12| Like clothing you will change them and they will be discarded, but you are the same and the years of you they never come to an end" TEHILLIM 102:26-28 [2527]). |13| And to which of the malachim has YHWH ever said, "Sit at my right hand until I put your enemies as a footstool for your feet" -TEHILLIM 110:1)? Ivrim 1:8-13 OJB

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Chapter 2: YHWH Reveals Himself to Avraham-Bereshith 18:1-3
|||18|||And YHWH appeared19 unto him in the terebinth trees of Mamre20; and he sat in the entrance of the ohel (tent) in the heat of the day21; |2| And he lifted up his eyes and looked, and, hinei, Shloshah Anashim (Three Men, [Yeshayahu 6:3]) stood by him; and when he saw them, he ran to meet them from the entrance of the ohel, and prostrated himself on the ground, |3| And said, YHWH22 [YHWH, see v.13]23, if now I have found chen (favor) in Thy sight, pass not on by, please, from Thy servant; Bereshith 18:1-3 OJB Is the One Whom speaks to Avraham YHWH? Can YHWH manifest Himself as a man? What does the Torah teach concerning the Hebraic understanding of this truth? In verse one of Bereshith 18 the Hebrew verb appeared does not have the connotation of reveal in the sense to make known as some translate the Hebrew. This nifil verb vayera ( h a r )24 is used 49 times in the Torah, and all of them are used in the context of appear or a visual experience of some manner. So, in this context we cannot interpret this verse to mean that YHWH revealed Himself to Avraham. Rather YHWH made Himself visible in a body in order to be seen with the eyes (and he lifted-vayisa- eyes of him-einav and he saw-vayar) of Avraham. The Hebrew Adonai ( y n d a ) uses the vowel point of qametz not patach. This clue indicates that the Masoretic scribes held to the opinion that Avraham was speaking to YHWH. Also, in this verse, the word Adonai is considered set-apart25 or w s d q . Adonai is used in the TaNaK 134 times26 with qametz without the Name YHWH or Elohim accompanying it (see Gen.19:18; 20:4; Ex.4:10, 13: 5:22; 15:17; 34:9; Num.14:17). From time immemorial the Jewish Canons decreed that the incommunicable Name be pronounced Adonai as if it was written Adonai instead of YHWH. Nothing was, therefore, more natural for the copyists than to substitute the expression which they were forbidden to pronounce. This is confirmed by the fact that the Massorah itself in giving the catchword of a passage substitutes Adonai for YHWH and that the Easterns read Adonai where the Westerns have YHWH and visa versa (see Is.38:14; Mal.1:14; Lam.5:21).Hence we may safely assume that though the Scribe wrote Adonai for YHWH he would not insert the incommunicable Name instead of Adonai. The reading, therefore, in the conflicting passages is in favor of the Tetragrammaton. Ginsberg, The Massorah, Vol.4:28-29

It is clear that modern scholars and the Masosoretes agree that the text is to be interpreted as referring to YHWH when Adonai is written with a qametz. The Jewish sages of the Talmud also agree that the Name is used in Bereshith 18:3.

R. Chama explains the heat of the day was the third day following Avrahams circumcision and the Holy One Blessed be He, came to inquire as to the welfare of AvrahamElohim visited Avraham in honor of the mitzvah of circumcision that Avraham had performed. Baal HaTurim Chumash Bereshith pg.134.This sets the example for us of visiting the sick (bikkur cholim). 20 Near Hebron. The Zohar teaches that Mamre is actually Yaakov. See Zohar Vol.3:2:22-26 From the K.Centre 21 According to the Zohar this phrase means when the greatest Revelation of the Light occurs. 22 Masoretic text has Adonai. This is one of 134 places that the scribes replaced YHWH with Adonai. The Aramaic Peshitta has MARYA which translates YHWH not Adonai. The Targum Onkelos has h , which this Targum renders YHWH. 23 |13| And YHWH said unto Avraham, Why did Sarah laugh, saying, Shall I which am old of a surety bear a child?
3.1b)
25 26

19

(Niphal)1b1) to appear, present oneself 1b2) to be seen1b 3) to be visible

Notes on the Text of Genesis Oxford 1896 The Massorah-Ktav- 4 Vol.1:25-26

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TO MAKE ROOM FOR THE GUESTS, etc. R. Johanan said: Hospitality to wayfarers14 is as great as early attendance at the Beth Hamidrash, since he [the Tanna] states, TO MAKE ROOM FOR GUESTS OR ON ACCOUNT OF THE NEGLECT OF THE BETH HAMIDRASH. R. Dimi of Nehardea said: It is greater than early attendance at the Beth Hamidrash, because he states, TO MAKE ROOM FOR GUESTS, and then, AND ON ACCOUNT OF THE NEGLECT OF THE BETH HAMIDRASH. Rab Judah said in Rab's name: Hospitality to wayfarers is greater than welcoming the presence of the Shechinah, for it is written, And he said, Adonai, if now I have found favor in thy sight, pass not away, etc.15 R. Eleazar said: Come and observe how the conduct of the Holy One, blessed be He, is not like that of mortals. The conduct of mortals [is such that] an inferior person cannot say to a great[er] man, Wait for me until I come to you; whereas in the case of the Holy One, blessed be He, it is written, and he said, Adonai, if now I have found, etc. Talmud Shabbat 127a All the Names mentioned in Scripture in connection with Abraham are sacred, except this which is secular: it is said; And he said, Adonai27, if now I have found favor in thy sight.8 Hanina, the son of R. Joshua's brother, and R. Eleazar b. Azariah in the name of R. Eliezer of Modin, said, this also is sacred.9 With whom will [the following] agree? Rab Judah said that Rab said: Greater is hospitality to wayfarers than receiving the Divine Presence. With whom [will this agree]? With this pair. Talmud Shavuot 35b Maimonides also interprets the phrase Adonai as YHWH28 in Yad, Yesodai HaTorah 6:9 Elohim, in this conception, can nonetheless make Himself known to humans in sort of emanation from the Divine (G-dhead) that is visible to human eyes. It is a hypostasis, a concrete expression of the Divine presence, which is otherwise inexpressible to human beings. What the human sees when such a hypostasis is in front of him or her looks like people, like a man. Commentary on the Torah by Friedman pg.63 And YHWH was seen by him by the oaks of Mamre... Bereshith 18:1 The Five Books of Moses ;The Schocken Bible pg.75 The Eternal appeared to Avraham at Elonei, the plain of Mamre Rashi Chumash: Bereshith ,pg.162 The final letters of the Hebrew Alef-Bet also correspond to Mamre. The five final letters (plus the Oneness of the Creator) add up to 281, the same numerical value of Mamre. The five final letters also correlate to THE MESSIAH and the concept of the resurrection of the dead. Hence, through the word Mamre, we bring about the arrival of the Messiah and the resurrection of the dead in our day. The resurrection of the dead includes any area of our lives that has undergone death29, be it a business, a relationship, a marriage, or our inner peace and happiness. Kabbalistic Bible: Bereshith; K Centre page 131

The context of this account adds to the correct interpretation of that YHWH appeared to Avraham by using the singular not the plural. The account speaks of YHWH appearing to Avraham and then three men stand by his tent. Yet, according to the Hebrew, Avraham speaks to only one of the men because the Hebrew reads in the second person singular You ] y n y i b ( beeinieicha- eyes of you)and ] d b i (avdecha- servant of you). Then Avraham, being a man of great hospitality invites all three men to stay and eat with him. The account then uses the plural v r m a y v verse 9 with all three speaking to Avraham. (vayomru) in

10. And He ( r m a y v ) said (vayomer), I will certainly return to you when the season comes around; and, behold, Sarah your wife shall have a son. And Sarah heard it in the tent door, which was behind him.

In verse 10 the Hebrew reverts back to the singular, indicating that the Eternal One is speaking to Avraham. Then, in verse 13 it is the general he said is translated as And YHWH said ( r m a y v h v h y ) indicating the one speaking to Avraham Avinu is YHWH.
The Artscroll Chumash on page 79 says, Adonai: According to most interpretations, the word Adonai in this passage is sacred, referring to Elohim. 28 Also see Etz Chayyim notes pg.100.Because it is clear that the patriarch is unaware of the strangers true identity, the unusual vocalization may be a signal to the reader that the three men are no ordinary wayfarers. 29 This would also include the bringing alive of the womb of Sarah.
27

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13. And YHWH30 said (vayomer YHWH) to Abraham, Why did Sarah laugh, saying, Shall I indeed bear a child, now that I am old? 14. Is anything too hard for YHWH? At the set time I will return to you, when season comes around31, and Sarah shall have a son. Bereshith 18:13-14

We also have a clue that is found in verse 22 that is indicated by a tigunne sophrim or a correction of the scribes. In the original text it read while YHWH stood before Avraham32. But, the scribes changed the text due to their interpretation that the Greater does not stand before the lesser, and thus actually changed the text. Because of this particular tigunne sophrim, we can prove from the original Hebrew text that YHWH appeared in the form of a man to Avraham. But surely it was not Avraham who had gone to stand before Him, but rather the Holy One, Source of Blessing, who had come to him and said, The cries of Sedom and Amorah have become great. It should therefore have written: The Eternal was still standing near Avraham. It is, however, a variation, such as writers make to avoid an irreverent expression. Rashi Chumash: Bereshith ,pg.173

Obviously Mosheh in writing the Torah had no problem with YHWH taking on the form of a man and walking on the earth as a man. Another surprise is that Avraham was not shocked at the idea of a human manifestation of YHWH and while as a man retaining all His Divine Essence and authority. Avraham obviously knew the One he was holding a conversation with was Elohim, so he bowed down (vayishtachu) before him. 2. And he lifted up his eyes and looked, and, behold, three men33 stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed34 down to the earth. Bereshith 18:2 25. Be it far from You to do after this manner, to slay the righteous with the wicked; and that the righteous should be as the wicked, be it far from you; Shall not the Judge of all the earth (hashofet kol haaretz lo)) do judgment ( yaaseh mishpat)? Bereshith 18:25

The concept of an Elohim Who is unable to manifest Himself in this world in human form comes from later rabbinical thought. The context of this account point to the Deity of the One Man who was speaking to Avraham. 1. The conversation regarding Sodom and Gomorrah. 2. The One speaking had to return in order to cause the pregnancy of Sarah. 3. Avraham calls the One speaking to him the Judge of all the earth.
30

In the Torah, an angel is often the manifestation of Elohim in human form Etz Chayyim notes-pg.101.Rashi also translates this as the Eternal (YHWH). 31 Zohar Vol.3:7:135-the time appointed This is the time that is known to Me for the resurrection of the dead. I will return to you the same body which is sacred, renewed as before, because you are like the holy angels. And that day shall be merry before Me and I shall rejoice in them Zohar 3:7:137 32 The Masoretic text has Avraham stood yet before YHWH. This is one of the eighteen texts that the scribes altered the reading because they felt the text diminished the holiness of YHWH. According to the Massorah it originally read YHWH stood yet before Avraham. The Schocken Bible notes on page 77 states, Some manuscripts read But YHWH still stood in the presence of Avraham. The subject of the sentence has been reversed by scribes who were uncomfortable with the passages human portrayal of Elohim. 33 The aim of this introduction is to make clear that the visitors in the following story are an apparition of the Divine. The Torah: A Modern Commentary pg.122 34 See Gen.22:5;24:26,48 5. And Avraham said to his young men, Stay here with the ass; and I and the lad will go yonder and worship (venishtachaveh), and come back to you. Gen.22:5 26. And the man bowed down his head, and worshipped (vayishtachu) YHWH. Gen.24:26 48. And I bowed down my head, and worshipped (vaeshtachaveh) YHWH, and blessed YHWH the Elohim of my master Avraham, who had led me in the right way to take my masters brothers daughter to his son.Gen.24:48

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4. The Hebrew text makes it very clear that the One speaking with Avraham is YHWH. Bereshith 18:17, 26 speaks as I meaning YHWH. 5. The account of Bereshith chapter 19 starts with the Two Angels came to Sodom. What happened to the third man? He did not go with them to Sedom. Any student of the Torah would arrive at the conclusion that this account proves that YHWH came in the form of a Man to Avraham. Thus, the idea of Elohim incarnating within a man is not a strange concept to the Hebrew mind.

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Chapter 3: A Star Out of Jacob

|15| And he took up his mashal, and said, Balaam ben Beor hath said, the man whose eyes are open hath said, |16| He hath said, which heard the words of El, and knew the Da'as Elyon, which saw the Machazeh Shaddai, falling prostrate, but having his eyes open: |17| I see him, but not now; I behold him, but not karov (near); there shall come a Kokhav (Star35, Moshiach, see Targums) out of Ya'akov, and a Shevet (Scepter) shall rise out of Yisroel, and shall strike through the temples ( sides of the head) of Moav, and destroy all the Bnei Shet. |18| And Edom shall be a possession; Seir also shall be a possession for his enemies; but Yisroel shall do valiantly. |19| Out of Ya'akov shall come he that shall have dominion, and shall destroy him that remaineth of the Ir. Bemidbar 24:15-19 Erenu velo atah ashurenu velo karov darach kochav miYaakov vekam shevet36 miYisrael umachats paatei Moav vekakar kol bnei shet. Hebrew Torah Bemidbar 24:17 I see him- and not-now-I behold him-and not-near-he will come-star-from Jacob-and he will rise-scepter-from Yisrael-and he will crush-foreheads of-Moab- and skull of-all of sons of Sheth.

This prophecy found in Bemidbar concerns the coming of the Moshiach. It is a prophecy spoken by Balaam37 a false prophet who is trying to conjure up a curse against the Bnai Yisrael. The main section of his prophecy speaks of an individual ( 3rd masculine.singular.suffix).This person exists but his appearance to mankind is in the distant future, and he is known by the expression scepter (Shevet) which identifies him with the ruler over Yehudah found in Bereshith 49:10. Jewish Sages and Writings The sages, rabbinical writings, and modern rabbis believe this prophecy38 is speaking of the Moshiach and all the Targumim apply this prophecy to the Moshiach. In Peirush HaTur HaAroch to that verse, the Baal Haturim explains it as a reference to Moshiach, who will gather all of Israel from one end of the earth to the other, just as a star treads across the heavens, from one end of the sky to the other. Chumash Devarim Baa Haturim, notes, pg.1831 This is a Messianic prophecy,(see Yad ,Melachim 11:1) The Living Torah by Aryeh Kaplan, notes, pg.458

The most prominent of these false messiahs was Bar-Kochba, heading a desperate fight with Rome in 132-135 CE. He called himself the Star of Jacob (referring, probably, to the prophecy in Numbers, 24:17) and the messiah-deliverer and was hailed as the messiah by Rabbi Akivah. He possessed an iron will and managed to completely subject the Jewish population in Israel. He was an absolute master, of the property as well as of the lives of his subjects. Jews blindly believed in his messianic calling, and were prepared to sacrifice everything in order to realize their dreams of the messianic fortunate times. But for little Judea the task of taking on powerful Rome was too great. The war ended with terrible destruction throughout Israel. A considerable part of the population died in this war, the rest were taken into captivity and sold in the slave markets. Bar-Kochba himself died. (A writer of the second century, living in Palestine, Justin the Philosopher, relates of the brutality of Bar-Kochba during the peak of his power. He demanded of Nazarenes that they deny Messiah and disparage His name. Those who refused to do so he committed to excruciating suffering and death. He did not spare neither women, nor children, Apologia 1, par. 31). 36 Some translators feel that this world should read tribe not scepter. 37 The Midrash says, There has never been a prophet like Moses, but in the nations of the world there was one, and that was Bilaam. 38 Messiah fulfilled 332 distinct prophecies in the TaNaK. The mathematical possibilities of all these prophecies being fulfilled in the life of one man is 840,000,000,000,000,000,000,000 000,000,000,000,000,000,000,000,000, 000,000,000,000,000,000,000,000,000,000, 000,000,000,000,000,000

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Various interpretations have taken this to be a prophetic reference to David, to the Messiah to come, to Bar Kochba, and to Yahshua. The Torah: A Modern Commentary, notes, pg.1180, A star-which has been interpreted as an image of a king, as the Messianic King, and a host in the sense of a multitude of an army. Etz Chayyim Chumash, notes, pg.906 Rabbinical interpreters took this verse messianically. The Five Books of Moses, Schocken Bible, notes, pg.781 The star39 is a king and the scepter is the royal power to overcome opposition and bring everyone under his sway (Rashi)As noted above, however, Rambam interprets this entire passage with reference to Messianic times. According to him, Messiah is called a Star-more like a shooting star, or meteor-because he will flash across heaven, visible to the whole world, as it were, to gather the Jews [Yisrael] from their dispersion. At that time, Moab will not be spared... Artscroll Chumash, notes, pg.873 I see him but not now, I behold him, but he is not nigh; A king shall arise from Jacob, and the Messiah shall be anointed from Israel, and he shall slay the masters of Moab and shall rule over all the sons of man. Targum Onkelos ad Num.24:17-18 The Jerusalem Targum is a little different: "A king shall arise from the house of Jacob, a redeemer and governor from the house of Israel, who shall slay the chiefs of the Moabites, and empty out and destroy all the children of the East." Rabbi Moses ben Maimon taught the meaning of the prophecy in the following paraphrase: "I shall see him, but not now. This is DAVID. - I shall behold him, but not nigh. This is the king MESSIAH. - A Star shall come out of Jacob. This is DAVID. - And a Scepter shall rise out of Israel. This is the king MESSIAH. - And shall smite the corners of Moab. This is DAVID, (as it is written, 2 Sam. viii. 2: And he smote Moab, casting them down to the ground.)-And shall destroy all the children of Sheth. This is the king MESSIAH, of whom it is written, (Psa. lxxii. 8,) He shall have dominion from sea to sea." 18. . . Blank and the star is the Interpreter of the law 19 who will come to Damascus as is written: (Numbers 24:13) "A star moves out of Jacob, and a scepter arises 20 out of Israel." The scepter is the prince of the whole congregation and when he rises he will destroy 21 all the sons of Seth. Blank40 (DSST, 38). "I shall see him, but not now, I shall look at him, but not in the near future. A star has issued from Jacob and a scepter-bearer has arisen from Israel" [Bemidbar/Numbers 24:17]. According to the biblical commentator, Ramban (Nachmanides), this verse is a prophecy concerning the future Messiah. Maimonides also interprets this verse in a similar manner [The Laws of Kings 11:1]. Hilkhot Melakhim Umilchamoteihem, chapter 11. Maimonides writes; The anointed King ("HaMelekh HaMoshiach") is destined to stand up and restore the Davidic Kingdom to its antiquity, to the first sovereignty. He will build the Temple in Jerusalem and gather the strayed ones of Israel together. All laws will return in his days as they were before: Sacrificial offerings are offered and the Sabbatical years and Jubilees are kept, according to all its precepts that are mentioned in the Torah. Whoever does not believe in him, or whoever does not wait for his coming, not only does he defy the other prophets, but also the Torah and our Rabbi Moses. For the Torah testifies about him, thus: "And YHWH Your Elohim will return your returned ones and will show you mercy and will return and gather you... If your strayed one shall be at the edge of Heaven... And He shall bring you" etc." (Deuteronomy 30:3-5). "These words that are explicitly stated in the Torah encompass and include all the words spoken by all the prophets. In the section of Torah referring to Bala'am, too, it is stated, and there he prophesied about the two anointed ones: The first anointed one is David, who saved Israel from all their oppressors; and the last anointed one will stand up from among his descendants and saves Israel in the end. This is what he says (Numbers 24:1718): "I see him but not now" - this is David; "I behold him but not near" - this is the Anointed King. "A star has

See Matt.2:2-10, 2 Peter 1:19,Rev.2:28 There is no doubt, therefore, about his identity with the "Messiah-king," the Davidic "Messiah" of Jewish tradition and the "Messiah of Israel" of the other texts where the Davidic character of such titles is muted.
40

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shot forth from Jacob" - this is David; "And a brand will rise up from Israel" - this is the Anointed King. "And he will smash the edges of Moab" - This is David, as it states: "...And he struck Moab and measured them by rope" (II Samuel 8:2); "And he will uproot all Children of Seth" - this is the Anointed King, of whom it is stated: "And his reign shall be from sea to sea" (Zechariah 9:10). "And Edom shall be possessed" - this is David, thus: "And Edom became David's as slaves etc." (II Samuel 8:6); "And Se'ir shall be possessed by its enemy" - this is the Anointed King, thus: "And saviors shall go up Mount Zion to judge Mount Esau, and the Kingdom shall be YHWHs" (Obadiah 1:21)." A STAR shall proceed out of Jacob, and there shall come a SCEPTRE in Israel. The KING MESSIAH is here spoken of a star. Rabbi Lieva of Prague a star will shoot out from the East, and at his head will be a staff of fire like a spear, and the Gentiles will say, This star is ours. But it will not be so, but rather of Israel, as it is said, A star has stepped out of Jacob. The Prayer, Secrets, and Mysteries of Rabbi Shimon ben Yochai. Our rabbis have a tradition that in the week in which messiah will be born, there will be a bright star in the East, which is the Star of the Messiah Hebraica, A Quarterly Journal in the Interests of Semitic Study,Vol.II,pg.129 When the time of the advent of Messiah will be near, then the blessed Elohim will say to him: With him I will make a new covenant. And this is the time when He will acknowledge him as His Son, saying, This day have I begotten thee. Midrash Tehillim,fol.3,col.4 A Jewish Historian "What more than anything else," says Josephus, the first-century Jewish historian, "incited them to the war was an ambiguous oracle, found in their sacred scriptures, to the effect that at that time one from their country would become ruler of the world" (Josephus, Jewish Wars, 6.5.4 312). Josephus has in mind the prophecy of Numbers 24:17 ("from Jacob a star shall go forth") not only because it fits so well the immediate context, but because a few paragraphs earlier he mentions a star that appeared over the city of Jerusalem, followed by a comet that shone in the sky for a year: "By the inexperienced this was regarded as a good omen" (Jewish Wars, 6.5.4 289-91). The Jewish Mystics Zohar I, Va'era119a In the year sixty-six the Messiah will appear in the land of Galilee. A star in the east will swallow seven stars in the north, and a flame of black fire will hang in the heaven for sixty days, and there shall be wars towards the north in which two kings shall perish. Then all the nations shall combine together against the daughter of Yaakov in order to drive her from the world. It is of that time that it is written: "And it is a time of trouble unto Yaakov, but out of it he shall be saved" (Jeremiah 30:7). R. Simeon discoursed on the verse: And I will remember my covenant with Jacob, etc. (Lev. XXVI, 42). The name Jacob, he said, is here written in full, with the letter vav. For what reason? In the first place as an allusion to the grade of Wisdom, the realm where Jacob dwells. But the chief reason is because the passage speaks of the exile of Israel, intimating that the redemption of Israel will come about through the mystic force of the letter vav, namely, in the sixth millennium, and, more precisely, after six seconds and a half a time. When the sixtieth year shall have passed over the threshold of the sixth millennium, the Elohim of heaven will visit the daughter of Jacob with a preliminary remembrance (p'qidah). Another six and a half years will then elapse, and there will be a full remembrance of her; then another six years, making together seventy-two years and a half. In the year sixty-six the Messiah will appear in the land of Galilee. A star in the east will swallow seven stars in the north, and a flame of black fire will hang in the heaven for sixty days, and there shall be wars towards the north in which two kings shall perish. Then all the nations shall combine together against the daughter of Jacob in order to drive her from the world. It is of that time that it is written: And it is a time of trouble unto Jacob, but out of it he shall be saved (Jer. XXX, 7). At that time all the souls in Guph will have been used up, and will need to be re-created. As a mnemonic of this we may use the verse: All the souls of the house of Jacob that came into Egypt... all the souls were threescore and six (Gen. XLVI, 26). In the year seventy-three all the kings of the world will assemble in the great city of Rome, and the Holy One will shower on them fire and hail and meteoric stones until they are all

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destroyed, with the exception of those who will not yet have arrived there. These will commence anew to make other wars. From that time the Messiah will begin to declare himself, and round him there will be gathered many nations and many hosts from the uttermost ends of the earth. And all the children of Israel will assemble in their various places until the completion of the century. The Vav will then join the He, and then they shall bring all your brethren out of all the nations for an offering unto YHWH (Is. LXVI, 20). The children of Ishmael will at the same time rouse all the peoples of the world to come up to war against Jerusalem, as it is written, For I will gather all nations against Jerusalem to battle, etc. (Zech. XIV, 2), also, The kings of the earth stand up, and the rulers take counsel together, against YHWH and against his anointed (Ps. II, 2); and further, He that sitteth in heaven laugheth, YHWH hath them in derision (Ibid. II, 4). Then the lesser Vav will rouse itself to unite (with the He) and renew the souls that had become old, so as to rejuvenate the world, as it is written, May the glory of YHWH endure forever, let YHWH rejoice in his works (Ps. CIV, 31). The first part of this verse signifies that Elohim's glory will attach itself to the world and the latter half that He will cause souls to descend into the world and make them into new beings, so as to join the world into one. Happy are those who will be left alive at the end of the sixth millennium to enter on the Sabbath. For that is the day set apart by the Holy One on which to effect the union of souls and to cull new souls to join those that are still on earth, as it is written, And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written unto life in Jerusalem (Is. IV, 3).Zohar Vol.1 :119a Then shall pangs and travail overtake Israel, and all nations and their kings shall furiously rage together and take counsel against her. Thereupon a pillar of fire will be suspended from heaven to earth for forty days, visible to all nations. Then the Messiah will arise from the Garden of Eden, from that place which is called The Bird's Nest. He will arise in the land of Galilee, and on that day the whole world shall be shaken and all the children of men shall seek refuge in caves and rocky places. Concerning that time it is written: And they shall go into the holes of the rocks and into the caves of the earth, for fear of YHWH and for the glory of his majesty, when he ariseth to shake terribly the earth (Isa. II, I9). The glory of his majesty refers to the Messiah when he shall reveal himself in the land of Galilee; for in this part of the Holy Land the desolation first began, and therefore he will manifest himself there first, and from there begin to war against the world. After the forty days, during which the pillar shall have stood between heaven and earth before the eyes of the whole world, and the Messiah shall have manifested himself, a star shall come forth from the East variegated in hue and shining brilliantly, and seven other stars shall surround it, and make war on it from all sides, three times a day for seventy days, before the eyes of the whole world. The one star shall fight against the seven with rays of fire flashing on every side, and it shall smite them until they are extinguished, evening after evening. But in the day they will appear again and fight before the eyes of the whole world, seventy days long. After the seventy days the one star shall vanish. Also the Messiah shall be hidden for twelve months in the pillar of fire, which shall return again, although it shall not be visible. After the twelve months the Messiah will be carried up to heaven in that pillar of fire and receive there power and dominion and the royal crown. When he descends, the pillar of fire will again be visible to the eyes of the world, and the Messiah will reveal himself, and mighty nations will gather round him, and he shall declare war against all the world. At that time the Holy One shall show forth his power before all the nations of the earth, and the Messiah shall be manifested throughout the whole universe, and all the kings will unite to fight against him, and even in Israel there will be found some wicked ones who shall join them in the fight against the Messiah. Then there will be darkness over all the world, and for fifteen days shall it continue, and many in Israel shall perish in that darkness. Concerning this darkness it is written: Behold, darkness covers the earth and gross darkness the peoples (Isa. LX, 2). R. Simeon then discoursed on the verse Soncino Zohar, Shemot, Section 2, Page 8aIf a bird's nest chance to be before thee in the way in any tree, or on the ground, young ones or eggs, and the dam sitting upon the young... thou shalt in no wise let the dam go (Deut. XXII, 6-7). This passage, he said, we interpret as an esoteric commandment in the Law, containing mysteries of doctrine, paths and ways known to the Fellowship and belonging to the thirty-two paths of the Torah. Then, turning to R. Eleazar, his son, he said: At the time when the Messiah shall arise, there will be great wonders in the world. See now, in the lower Paradise there is a secret and unknown spot, broidered with many colors, in which a thousand palaces of longing are concealed. No one may enter it, except the Messiah, whose abode is in Paradise. The Garden is encompassed with multitudes of saints who look to the Messiah as their leader, along with many hosts and bands of the souls of the righteous there. On New Moons, festivals, and Sabbaths, he enters that place, in order to find joyous delight

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in those secret palaces. Behind those palaces there is another place, entirely hidden and undiscoverable. It is called Eden, and no one may enter to behold it. Now the Messiah is hidden in the same place as before. At the time when the Holy One shall arise to renew all worlds, and the letters of his Name shall shine in perfect union, the Yad with the He, and the He with the Vav, a mighty star will appear in the heavens of purple hue, which by day shall flame before the eyes of the whole world, filling the firmament with its light. And at that time shall a flame issue in the heavens from the north; and flame and star shall so face each other for forty days, and all men will marvel and be afraid. And when forty days shall have passed, the star and the flame shall war together in the sight of all, and the flame shall spread across the skies from the north, striving to overcome the star, and the rulers and peoples of the earth shall behold it with terror, and there will be confusion among them. But the star will remove to the south and vanquish the flame, and the flame shall daily be diminished until it be no more seen. Then shall the star cleave for itself bright paths in twelve directions which shall remain luminous in the skies for the term of twelve days. After a further twelve days trembling will seize the world, and at midday the sun will be darkened as it was darkened on the day when the holy Temple was destroyed, so that heaven and earth shall not be seen. Then out of the midst of thunder and lightning shall a voice be heard, causing the earth to quake and many hosts and principalities to perish. On the same day when that voice is heard throughout the world, a flame of fire shall appear burning in Great Rome (Constantinople).Zohar 2:7b-8a The sixth window is called Nagha (lit. brightness), and a star enters into it called Gazron, because when it reigns over the world it is a sign of judgment, which reveals itself in many severe decrees (gezeroth) and many punishments. Every day new decrees of evil are enacted against the world, and even before these have been completely carried out other fresh ones are enacted. In the present dispensation this star is not often in the ascendant, but when the days of the Messiah will draw nigh it will dominate the world, and as a consequence noxious beasts and diseases will rage in the world, evil haps will constantly be renewed, and Israel will be in great tribulation. But when they are thus oppressed in the darkness of exile the Holy One will cause the day to break for them and the Kingdom and dominion, and the greatness of the Kingdom... shall be given to the people of the saints of the most High (Dan. XII, 27), and the reign of the heathen nations will be terminated and Israel shall rule over them, and there will be fulfillment of the words, Moreover the light of the moon shall be as the light of the sun (Isa. xxx, 26), and then will this cause the seventh window to open to the whole world, whose star is the Star of Jacob, concerning which Balaam said: There shall come a star out of Jacob (Num. XXIV, 17). This star will shine for forty days and forty nights, and when the Messiah shall be revealed and all the nations of the world shall gather around him, then will the verse of Scripture be fulfilled which says: And in that day the root of Jesse which stands for an ensign of the peoples, to it shall the Gentiles seek: and his rest shall be glorious (Isa. XI, 10).Zohar 2:172b I SEE HIM BUT NOT NOW: since some of these things were fulfilled at that time and some later, while some are left for the Messiah. We have learnt that Elohim will one day build Jerusalem and display a certain fixed star flashing with seventy streamers and seventy flames in the midst of the firmament, and it will shine and flash for seventy days. It will appear on the sixth day of the week on the twenty-fifth of the sixth month, and will disappear on the seventh day after seventy days. On the first day it will be seen in the city of Rome, and on that day three lofty walls of that city shall fall and a mighty palace shall be overthrown, and the ruler of that city shall die. Then that star will become visible throughout the whole world. In that time mighty wars will arise in all quarters of the world, and no faith shall be found among men. When that star shines in the midst of the firmament, a certain powerful king shall arise who will seek domination over all kings and make war on two sides and prevail against them. On the day when the star disappears the Holy Land will be shaken over an area of forty-five miles all round the place where the Temple used to be, and a cave will be laid open beneath the ground from which shall issue a mighty fire to consume the world. From that cave shall spread a great and noble branch which will rule over all the world and to which shall be given the kingship, and the heavenly saints shall gather to it. Then will the King Messiah appear and the kingship shall be given to him. Mankind will then suffer one calamity after another, and the enemies of Israel will prevail, but the spirit of the Messiah shall rise against them and destroy the sinful Edom and burn in fire the land of Seir. Hence it is written, And Edom shall be a possession, Seir also shall be a possession of his which were his enemies, while Israel doth valiantly. And in that time the Holy One, blessed be He, shall raise the dead of his people, and death shall be forgotten of them. R. Abba said: Why is it written,

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For in joy ye shall go out (Isa. LV, 12)? Because when Israel go out from captivity the Shekinah will go forth with them and they with Her .Zohar 3:212b Testament of the Patriarchs 11 And in the seventh week shall become priests, who are idolaters, adulterers, lovers of money, proud, lawless, lascivious, abusers of children and beasts.12 And after their punishment shall have come from YHWH the priesthood shall fail.13 Then shall YHWH raise up a new priest.14 And to him all the words of YHWH shall be revealed; and he shall execute a righteous judgment upon the earth for a multitude of days.15 And his star shall arise in heaven as of a king.16 Lighting up the light of knowledge as the sun the day, and he shall be magnified in the world.17 He shall shine forth as the sun on the earth, and shall remove all darkness from under heaven, and there shall be peace in all the earth.18 The heavens shall exult in his days, and the earth shall be glad, and the clouds shall rejoice;19 And the knowledge of YHWH shall be poured forth upon the earth, as the water of the seas;20 And the angels of the glory of the presence of YHWH shall be glad in him.21 The heavens shall be opened, and from the temple of glory shall come upon him sanctification, with the Father's voice as from Abraham to Isaac.22 And the glory of the Most High shall be uttered over him, and the spirit of understanding and sanctification shall rest upon him in the water.23 For he shall give the majesty of YHWH to His sons in truth for evermore;24 And there shall none succeed him for all generations for ever.25 And in his priesthood the Gentiles shall be multiplied in knowledge upon the earth, and enlightened through the grace of YHWH. In his priesthood shall sin come to an end, and the lawless shall cease to do evil.26 And he shall open the gates of paradise, and shall remove the threatening sword against Adam, and he shall give to the saints to eat from the tree of life, and the spirit of holiness shall be on them.27 And Beliar shall be bound by him, and he shall give power to His children to tread upon the evil spirits.28 And YHWH shall rejoice in His children, and be well pleased in His beloved ones for ever.29 Then shall Abraham and Isaac and Jacob exult, and I will be glad, and all the saints shall clothe themselves with joy. Testament of Levi 5 A Star shall rise for you from Jacob in peace, and a man shall arise from my seed, like unto the sun of righteousness: walking with the sons of man in meekness [Matt.11:29] and no sin shall be found in him [Heb.4:14]. And the heavens shall open up unto him, to pour upon him the spirit of blessing [Luke 3:21-23], and he shall pour upon you the spirit of grace, and ye shall in truth be sons unto him[Is.53:10], and ye shall walk in his commandments[John 14:15-21;1 John 3]Then shall the scepter of My Kingdom shine forth, and from your root shall arise a stem, and from it shall grow a rod of righteousness to the nation, to judge and save all that call upon YHWH[Acts 2:21]. Testament of Judah 24 A Messianic Jewish Scholar writers have endeavored to show, that Jewish expectancy of a Messiah was connected with a peculiar sidereal conjunction, such as that which occurred two years before the birth of our Adon, and this on the ground of a quotation from the well-known Jewish commentator Abarbanel (or rather Abarbanel). In his Commentary on Daniel that Rabbi laid it down, that the conjunction of Jupiter and Saturn in the constellation Pisces betokened not only the most important events, but referred especially to Israel (for which he gives five mystic reasons). He further argues that, as that conjunction had taken place three years before the birth of Moses, which heralded the first deliverance of Israel, so it would also precede the birth of the Messiah, and the final deliverance of IsraelOn account of its importance, one quotation at least from it should be made in full. The so-called Messiah-Haggadah (aggadot mashiah) opens as follows: A star shall come out of Jacob. There is a Boraita in the name of the Rabbis: The heptad in which the Son of David cometh in the first year, there will not be sufficient nourishment; in the second year the arrows of famine are launched; in the third, a great famine; in the fourth, neither famine nor plenty; in the fifth, great abundance, and the Star shall shine forth from the East, and this is the Star of the Messiah. And it will shine from the East for fifteen days, and if it be prolonged, it will be for the good of Israel; in the sixth, sayings (voices), and announcements (hearings); in the seventh, wars, and at the close of the seventh the Messiah is to be expected. A similar statement occurs at the close of a collection of three Midrashim respectively entitled, The Book of Elijah, Chapters about the Messiah, and The Mysteries of R.

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Simon, the son of Jochai where we read that a Star in the East was to appear two years before the birth of the Messiah. Edersheim41-Life and Times of Yshua the Messiah , pg.147 The Brit Chadasha |||2|||Now after Yehoshua was born in Beit-Lechem Yehudah, in the days of Herod [THE GREAT, THE ROMAN CLIENT] king --hinei!--chachamim42 from eretz Mizrach (the land of the East) arrived in Yerushalayim, |2| saying, Where is he that is born Melech HaYehudim? For we have seen his KOCHAV (star43, Num 24:17) in the Mizrach (EAST) and come to fall down before him. |3| Because Herod the king heard this, he was terribly shaken, and all Yerushalayim with him. |4| And assembling all the Rashei Hakohanim and Sofrim of the people, he inquired of them the place where Rebbe, Melech HaMoshiach was to be born. |5| They told him, In Beit Lechem Yehudah; because so it stands written by the Navi: |6| And YOU, BEIT-LECHEM, (Bethlehem, Mic 5:1[2]) in eretz Yehudah are by no means least among the shtetlach (towns) or ruling [alafim] of Yehudah; because out of you will come a Moshel (Ruler) who will be the Ro'eh Ami Yisroel. |7| Then Herod secretly summoned the chachamim and ascertained from them the exact date of the manifestation of the KOCHAV. Mattitayahu 2:2-7 OJB |21| And it came about while all the Am [Berit] were receiving the tevilah (immersion), and when Yehoshua also had been given the tevilah (immersion) and was davening (praying), Shomayim was opened, |22| And the Ruach Hakodesh descended in demut gashmit as a Yonah (dove) upon Rebbe, Melech HaMoshiach; and then came a bat kol44 out of Shomayim, saying, ATAH BNI AHUVI ASHER BCHA CHAFATSTI. Luke 3:21-22 OJB |16| "I, Yehoshua sent My malach (angel) to give solemn eidus (testimony) to you of these things, for the Kehillot. I am the Shoresh (root) and the offspring of David, the Kokhav HaShachar. Revelation 22:16 OJB

What do we learn about Moshiach from this text in the Torah? Tenfold Prophecy of Moshiach (Bemidbar. 24:17) 1. I (Balaam) shall see Him, but not now (v. 17). Balaam and all other men will see Him, for every knee shall bow and every tongue shall confess His Kingship (Phil. 2:9-11).The literal meaning here is, "I shall have a full view of Him, but the time is far distant"; that is, the person I am prophesying about does not now exist among these Yisraelites, nor shall He appear in this generation. 2. He shall rise as a Star out of Jacob (v. 17). The star has been a symbol of regal power among all nations, being often used to herald the rise of, and future glory of, a monarch. 3. A Scepter shall rise out of Yisrael (v. 17). This same was predicted by the Yaakov (Gen. 49:10; Ps. 45:6; Heb. 1:8). It expresses the ruling power of the Moshiach who was to come (Isa. 9:6-7; Dan. 7:13-14; Lk. 1:32-33; Rev. 11:15). 4. He shall smite the corners (extremity or uttermost parts) of Moab (v. 17; Ps. 60:8; Isa. 11:14; 16:1-5; 25:10; Jer. 48:47; Dan. 11:40-41). 5. He shall destroy the children of Sheth (Seth, v. 17; 1 Chr. 1:1). Seth here refers to all mankind, for all descended from Seth through Noah (Gen. 5); that is, none but Sethites were preserved through Noah and his sons. Moshiach will reign until all enemies are put under His feet-those of the human race and otherwise (2 Cor. 15:24-28).
A Messianic Jewish scholar See Dan.5:15-Magi comes from the Babylonian word mag which can mean scientist, counselor, or scholar. I believe these were Jews that lived in Babylon and educated in the prophecies and science. 43 This word can also mean comet, constellation, or meteor. 44 Daughter of a Voice- After the death of Haggai, Zechariah, and Malachi, the last of the prophets, the Ruach HaKodesh ceased from Yisrael; nevertheless they received communications from Elohim through the medium of the bat-kol. Tosefta Sotah 13:2
42 41

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6. He shall possess Edom (v. 18. Ps. 60:8-9; Isa. 11:14; 63:1-5; Dan. 11:40-41; Amos 9:12; Oba. 11-21). Edom, Seir, and Esau refer to the same country (Gen. 32:3; 36:8, 21). 7. He shall cause Yisrael to do valiantly (v. 18; Isa. 11:14; Zech. 12:5-9; 14:14). 8. He shall come out of Yaakov(vv. 17, 19; Gen. 49:10; Isa. 9:6-9; 49:26; 65:9; Mt. 1:1-2; Lk. 1:32-33). 9. He shall have dominion (v. 18; Isa. 9:6-7; Dan. 7:13-14; Zech. 9:10; 14:9; 2 Cor. 15:24-28; Rev. 11:15; 20:1-10; 22:4-5). 10. He shall destroy him that remains in the city (v. 19). This is a picture of a conqueror that defeats his enemies in battle and then seeks out those that have escaped, to deal with them accordingly.

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Chapter 4: Yahshua -Superstar
I see Him, but not now; I behold Him, but not karov (near); there shall come a Kokav (Star-Moshiach) out of Yaakov and a Shevet (Scepter) shall rise out of Yisrael, and shall strike through the temples (sides of the head) of Moav and destroy all the Bnai Shet.And Edom (Rome) shall be a possession; Seir shall also be a possession for his enemies; but Yisrael shall do valiantly. Bemidbar 24:17 I see him(Erenu)- and not (velo)-now (atah)-I behold him (ashurenu)-and not(velo)- near(karov)-he will come(darak)star(kochav)-from-Yaakov(miYaakov)-and he will rise(vekav)-scepter(shevet)-from Yisrael(miYisrel)-and he will crush(umachats)-foreheads of(paatei)-Moav-and skull(vekarkar)-all of (kol)-sons of (bnai)- Shet. Literal Torah from Hebrew This verse quoted from Bemidbar (Numbers) is a prophecy from the mouth of Balaam, a prophet of the Dark Side. Despite his greed, Elohim used him to prophesy of a coming One who would rule over Yisrael and destroy all her enemies. Let us study what the Jewish sages and other writings say about this prophecy found in Numbers and who is this Star that rises out of Yaakov refers to. H3556-kokab; 1) star 1a) of Messiah, brothers, youth, numerous progeny, personification, Elohims omniscience (figuratively) Part of Speech: noun masculine A Related Word by BDB/Strongs Number: probably from the same as H3522 (in the sense of rolling) or H3554 (in the sense of blazing) Star-A person who rises high above the others (cf.RAMBAN).This is a Messianic prophecy, (see YAD Melachim 11:1) The Living Torah notes by Rabbi Aryeh Kaplan A star rises out of Jacob. Various interpretations have taken this to be a prophetic reference to David, to the Messiah to come, to Bar Kochba, the leader of the anti-roman revolt that took place between 132-135 C.E., and to Yshua. The verse also played a role among the Dead Sea sects. The Torah: A Modern Commentary-notes Star-Hebrew: Kokhav which has been interpreted as an image of a king, as the Messianic king, and as a host in a sense of a multitude of an army. Etz Chayim-notes As noted above, however, Ramban interprets this entire passage with reference to Messianic times. According to him, Messiah is called a star- more likely a shooting star, or meteor- because he will have to flash across heaven, visible to the whole world, as it were, to gather in Jews [Yisrael] from their dispersion...Artscroll Chumash notes I see him, but not now, I beheld him but not near; a star shall step forth out of Jacob, and a scepter shall arise out of Israel, and shall crush the corners of Moab, and break down all the sons of Seth. I see him, but not now; I behold him, but he is not near; when a king shall arise out of Jacob and be anointed the Messiah out of Israel... Targum Onkelos I see him, but he is not at the present time, I behold him but he is not near; but when the mighty king of the house of Jacob shall reign, and shall be anointed Messiah, wielding the might scepter of Israel Targum Pseudo-Jonathan I see him, but he is not here now, I behold him, but he is not near. A king is destined to arise from the house of Jacob, a redeemer and ruler from the house of Israel, who shall slay the mighty ones of the Moabites... Fragmentary Targum to the Pentateuch R. Johanan said: Rabbi used to expound -There shall step forth a star (kokab) out of Jacob, thus: read not kokab, but kozab (lie).When R. Akiba beheld Bar Koziba, he exclaimed, This is the king Messiah! R. Johanan b. Tortha retorted; Akiba, grass will grow in your cheeks and he will still not have come! Midrash Rabbah, Lamentations, ii: 2, 4, p.157

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[Commenting upon Bemidbar 24:17] What person is to have this dominion? The king Messiah, who, it is said (Ps.72:8)45... Accordingly, dominion is given into the hand of the wicked nation Edom [Rome] only until the Messiah comes, at which time, out of Jacob... Pesikta Rabbati, Vol.1, Piska 13:2, p.246 R. Yitzhaq said: In the year in which King Messiah will be revealed, all the kings of the nations of the world will provoke each otherAnd pangs will take hold of them like unto the pangs of a woman in childbirthAnd He will say, And this last redemption will not be like the first redemption, for after the first redemption you suffered pain and enslavement by kingdoms, but after this last redemption you will suffer no pain nor enslavement by kingdoms. Pes. Rab.Ch.35 Moreover the light of the moon shall be as the light of the sun (Isa. xxx, 26), and then will this cause the seventh window to open to the whole world, whose star is the Star of Jacob, concerning which Balaam said: There shall come a star out of Jacob (Num. XXIV, 17). This star will shine for forty days and forty nights, and when the Messiah shall be revealed and all the nations of the world shall gather around him, then will the verse of Scripture be fulfilled which says: And in that day the root of Jesse which stands for an ensign of the peoples, to it shall the Gentiles seek: and his rest shall be glorious (Isa. XI, 10).Zohar 2:172b 3 Whence this? For it is said, And saviors shall come up on mount Zion to judge the mount of Esau (Obad. I, 21). Israel asked Elohim: Master of the Universe, how long shall we remain subjected to him? ' He replied: ' Until the day comes of which it is written, There shall step forth a star out of Jacob and a scepter shall rise out of Israel (Num. XXIV, 17); when a star shall step forth from Jacob and devour the stubble of Esau. Whence this? For it is said, And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them and devour them; and there shall not be any remaining of the house of Esau (Obad. I, 18).) Elohim said: At that time I will cause My kingdom to shine forth and I will reign over them, as it is said, And saviors shall come up on Mount Zion, to judge the mount of Esau; and the kingdom shall be YHWH's (ib. 21).Midrash Rabah Devarim 1:20

Now, let us Midrash a couple of the Scriptures cited above and see if they refer to HaMoshiach. He [Moshiach] shall have dominion also from yam to yam46, and from nahar (river) unto the afsei eretz (the end of the earth)47. Tehillim 72:8 OJB And in the Yom Hahu there shall be a Shoresh Yishai, which shall stand as a nes (banner48) for the peoples, to him (Moshiach) will the Goyim seek; and His menucha (resting place) shall be kavod. Yeshayahu 11:10 OJB

We can see that all the sages and Scripture agree that these verses are about the coming the Messiah. But, WHO is the Messiah? I have heard also an oracle from the lips of one of the disciples of Moses, which runs thus: Behold a man whose name is the Rising (Zech.6:12), strangest of titles, surely, if you suppose that a being composed of soul and body is here described. But if you suppose that it is the Incorporeal One, who differs not a whit from the Divine Image, you will agree that the name Rising assigned to him quite truly describes him. For THAT man is the Eldest Son, who the Father of all RAISED UP, and else-where calls him his First-Born, and indeed the SON thus begotten followed the ways of his Father, and shaped different kinds, looking to the archetypal patterns which the Father supplied. Philo, De Confusione Linguarum 4:45 Rom 8:29 For whom He foreknew, He also foreordained to be conformed to the image of His Son, that He might be the first-born (bachor)among many brethren; Col 1:15 Messiah is the visible representation of the invisible Elohim, the Firstborn and Master of all creation.


45 46

According to Rabbi Avroham Chaim Feur, Psalm 72 is about the Messiah This cannot be Solomon, as claimed by the Yehudim, as Yisraels dominion only extended to the Great River (Gen.15:18; I Kings 4:21,24) 47 Signifying that the Kings reign is over the entire universe (cf. Ps.89:26; Zech.9:10)-Jewish Study Bible pg.1360 notes 48 Hebrew- banner, miracle, or a miraculous banner

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Philo, the Jewish historian, obviously believed that this verse described One who was Elohim, the begotten First-Born Son, which had been raised from the dead. There is only ONE person that this description fits. Thus speaks YHWH Tzavaot, saying, BEHOLD THE MAN whose name is ANOINTED (Messiah) will be revealed and he shall be RAISED UP, and shall build the Temple of YHWH. Targum-notes Jewish Study Bible pg.1256 [ Zech.6:12] And Pilate said to them, BEHOLD THE MAN! Yochanan 19:5 Matt. 16:21 From that time Yahshua the Messiah began to show His disciples that He must go to Yerushalayim, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. Luke 1:69 "and has raised up a horn of salvation for us in the House of David, His servant-The Branch has been understood in terms of a Davidic, most often Messianic figure based upon Jer.23:5-6, 33:15-16(cf.Isa.11:1).Notes Jewish Study Bible pg.1253 The '( Zemach'), mentioned by Jeremiah (23. 5) and by Zechariah (6. 12) is the Messiah.--Numb. Rabba 18. [ Jeremiah 23:5-6] R. Samuel b. Nahmani said in the name of R. Johanan: Three were called by the name of the Holy One; blessed be He, and they are the following: The righteous, the Messiah and Jerusalem. [This may be inferred as regards] the righteous [from] what has just been said. [As regards] the Messiah it is written: And this is the name whereby he shall be called, YHWH is our righteousness.5 [As regards] Jerusalem it is written: It6 shall be eighteen thousand reeds round about; and the name of the city from that day shall be YHWH is there.7 Do not read, there but its name. Talmud Baba Bathra 75b Elohim will call the King Messiah after His own Name, for it is said of the King Messiah: This is his name whereby he shall be called: YHWH our righteousness(Jer.23:5-6)Midrash on the Psalms, William Braude, Vol.XIII, Book One, Psalm 2:2 The proper name of Messiah is ( YHWH our righteousness).--Midr. Lament. 1. Messiah Raised Up The Targum declares that the Moshiach will be RAISED UP to build Bayit HaMikdash. Our Masters Temple, His Body, WAS raised (rebuilt) after three days in the grave. For if, on the one hand, it seems unlikely, that Eastern Magi would spontaneously connect a celestial phenomenon with the birth of a Jewish king, evidence will, on the other hand, be presented to connect the meaning attached to the appearance of the star at that particular time with Jewish expectancy of the Messiah. But we are anticipating. Shortly after the Presentation of the Infant Savior in the Temple, certain Magi from the East arrived in Jerusalem with strange tidings. They had seen at its rising a sidereal appearance, which they regarded as betokening the birth of the Messiah King of the Jews, in the sense which at the time attached to that designation. Alfred Edersheim, Life & Times, book 2.chapter 8 18 In reply, those of Yehudah then said to Rebbe, Melech HaMoshiach, "What ot (miraculous sign) do you show us for these things you do?" 19In reply, Rebbe, Melech HaMoshiach said to them "Bring churban to this heikhal (Temple) and in shloshah yamim (3 days) [Yonah 1:17; Hoshea 6:2] I will raise it." 20Those of Yehudah then said, "In forty and six years this heikhal was built and you in shloshah yamim will raise it?" 21But that one was speaking about the heikhal of Rebbe, Melech HaMoshiach's geviyah (body) [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:10-11] 22Therefore, when Rebbe, Melech HaMoshiach underwent the Techiyas Hamesim (Resurrection of the Dead), his talmidim remembered that this he was saying and v'ya'aminu (and they put their faith Shemot 14:31) in the Kitvei Hakodesh [Tehillim 16:9-10] and the dvar which Rebbe, Melech HaMoshiach said. Yochanan 2:18-22 After two days will He revive us: on the third day He will raise us up, and we shall live in His sight. Hoshea 6:2 Matt. 17:23 and they will kill Him, and He will be raised on the third day." And they were deeply distressed.

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Act 3:26 For you first, Elohim raised up His Child, and sent Him to bless you in the turning away of each one of you from your wickedness." Act 4:10 -12 "let it be known to all of you, and to all the people of Yisrael, that by the name of Yahshua the Messiah, the Natzrati, Whom you crucified, Whom Elohim raised from the dead--in Him this man stands here before you in good health. "He is the STONE WHICH WAS REJECTED BY YOU, THE BUILDERS, THAT BECAME THE VERY CORNER stone. "And there is salvation in no one else; for there is no other name under Heaven given among men by which it is necessary for us to be saved." Act 5:30 The Elohim of our fathers raised up Yahshua, Whom you had put to death by hanging Him upon a tree. Act 13:23 Of the sperm of this man, according to promise, Elohim has raised up to Yisrael a Savior, Yahshua. Eph 1:20 which He worked in Messiah when He raised Him from the dead, and seated Him at His right hand in the Heavenlies, 8 I have set always before me: because he is at my right hand, I shall not be moved. 9Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 10For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. 11Thou wilt shew me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures for evermore. Tehillim 16:8-11 My glory shall rejoice in King Messiah, who in the future shall come forth from me. Midrash Tehillim Ps.16:10

Belief in the RISEN Messiah is a necessary confession of trust in the Word of YHWH. Rom 10:9 if you confess with your mouth Yahshua Adon, and believe in your heart that Elohim raised Him from the dead, you will be saved.

The Assembly of Yisrael also is a spiritual Temple built with living stones through the Messiah, the chief cornerstone.
19

Therefore, then, no longer are you zarim and aliens, but you are fellow citizens of the kedoshim and bnei bayit members of the household of Elohim, 20having been built upon the yesod (foundation) of the Shluchim and Nevi'im, Rebbe, Melech HaMoshiach Yahshua himself being the ROSH PINAH (Tehillim 118:22), 21in whom all the binyan (edifice), being fitly joined together, grows into a Heikhal Kadosh b'YHWH, 22in whom also you are being built together into a Mishkan of Elohim in the Ruach Hakodesh. Ephesians 2:19-21 The Star in the East

In the year sixty-six the Messiah will appear in the land of Galilee. A star in the east will swallow seven stars in the north, and a flame of black fire will hang in the heaven for sixty days, and there shall be wars towards the north49 in which two kings shall perish. Zohar 1:119a Matt. 2:2 Where is He Who has been born Melek of the Yehudim? For we saw His star (kochav)50 in the east, and have come to worship Him. 2 Kepha 1:19 And we have the prophetic word made more sure ( Greek bebaios- well-established), to which you do well to pay attention to as a lamp51 shining in a dark place, until the day shines through and the Morning Star arises in your hearts.

49 50

Galil is in the North Same Hebrew word as used in Bemidbar 24:17 51 The Torah is a lamp, light

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The glory of his majesty refers to the Messiah when he shall reveal himself in the land of Galilee; for in this part of the Holy Land the desolation first began, and therefore he will manifest himself there first, and from there begin to war against the world. After the forty days, during which the pillar shall have stood between heaven and earth before the eyes of the whole world, and the Messiah shall have manifested himself, a star shall come forth from the East variegated in hue and shining brilliantly, and seven other stars shall surround it, and make war on it from all sides, three times a day for seventy days, before the eyes of the whole world. The one star shall fight against the seven with rays of fire flashing on every side, and it shall smite them until they are extinguished, evening after evening. But in the day they will appear again and fight before the eyes of the whole world, seventy days long. After the seventy days the one star shall vanish. Also the Messiah shall be hidden for twelve months in the pillar of fire, which shall return again, although it shall not be visible. After the twelve months the Messiah will be carried up to heaven in that pillar of fire and receive there power and dominion and the royal crown. When he descends, the pillar of fire will again be visible to the eyes of the world, and the Messiah will reveal himself, and mighty nations will gather round him, and he shall declare war against all the world. At that time the Holy One shall show forth his power before all the nations of the earth, and the Messiah shall be manifested throughout the whole universe, and all the kings will unite to fight against him, and even in Israel there will be found some wicked ones who shall join them in the fight against the Messiah. Then there will be darkness over all the world, and for fifteen days shall it continue, and many in Israel shall perish in that darkness. Concerning this darkness it is written: Behold, darkness covers the earth and gross darkness the peoples (Isa. LX, 2).Zohar 2:7b R. Jose b. Abin said: If a man tells you that the morning star is the morning dawn he is speaking falsely, for sometimes it is earlier and sometimes later; but two rays of light, as it were, issue from the east and light up the world. Midrash Rabah Bereshith L:10 Matt. 2:22 -23 But when he heard that Archelaos reigned over the land of Yehudah in place of his father Herodes, he was afraid to go there. And being warned in a dream, he departed for the regions of Galil, and came and resided in a city called Natzeret, that it might be fulfilled what was spoken through the Prophets, "He shall be called a Natzrati." Matt. 3:13-17 Then Yahshua arrived from Galil at the Yarden unto Yochanan to be immersed by him. But Yochanan tried to prevent Him, saying, "I have need to be immersed by You, and do You come to me?" But Yahshua answering said to him, "Permit it now, for in this way it is fitting for us to fulfill all righteousness." Then he permitted Him. And after being immersed, Yahshua went up immediately from the water; and behold, the Heavens were opened, and He saw the Spirit of Elohim descending like a dove, coming upon Him. And behold, a voice out of the Heavens, saying, "This is My beloved Son, in Whom I am well-pleased." Matt. 4:15-17 "THE LAND OF ZEVULUN AND THE LAND OF NAFTALI, BY THE WAY OF THE SEA, BEYOND THE YARDEN, GALIL OF THE NATIONS-- "THE PEOPLE SITTING IN DARKNESS SAW A GREAT LIGHT, AND TO THOSE SITTING IN THE REGION AND SHADOW OF DEATH, UPON THEM A LIGHT AROSE." From that time Yahshua began to proclaim and say, "Repent, for the Kingdom of Heaven has drawn near!" Acts 1:9-11 And after He had said this, He was lifted up while they were beholding, and a cloud took Him out of their sight. And while they were gazing intently into Heaven while He was departing, behold, two men in white clothing stood beside them; and they also said, "Men of Galil, why do you stand looking into Heaven? This Yahshua, Who has been taken up from you into Heaven will come in just the same way as you beheld Him go into Heaven." Yehudah (Jude) 1:25 To the only Elohim our Savior, through Yahshua the Messiah our Master, be glory, majesty, dominion, and authority, before all ages and now and forever. Amein. Rev 1:7 BEHOLD, HE IS COMING WITH THE CLOUDS52, and every eye will see Him, even those who PIERCED HIM; and ALL THE TRIBES OF THE EARTH WILL MOURN OVER HIM53. Even so. Amein!

52 53

Daniel 7:13 The Greek text here quotes the Septuagint, which in turn translates Hebrew alav>safdu (will mourn on him) word for word. In Hebrew to mourn on someone does not mean to wail because of him; it is simply how Hebrew says to mourn him. Mourning generally includes both grief over the death itself and sorrow at what one failed to do in relation to the deceased.

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[Zech.12:12] That mourning? What was it all about? R.Yose and the Rabbis differ on the point. The one says, It is for Messiah, the son of Yosef when he is killed; and the other says, It is for the Evil Yetzerwhen it is called. All is clear in the case of him that says, It is for Messiah the son of Yosef when he is killed, for THEN we can understand what is written, And they shall look upon him whom they pierced and they shall lament for him.Yalkut on Zechariah, Hint 581,pp.69-70 30 Then the sign54 of the Son of Man will appear in the sky, all the tribes of the Land will mourn and they will see the Son of Man coming on the clouds of heaven with tremendous power and glory. 31 He will send out his angels with a great shofar; and they will gather together his chosen people from the four winds, from one end of heaven to the other. Matt. 24:30-31 It is contained in one of the smaller Midrashim, of which a collection has lately been published. On account of its importance, one quotation at least from it should be made in full. The so-called Messiah-Haggadah (agadot mashia) opens as follows: A star shall come out of Jacob. There is a Boraita in the name of the Rabbis: The heptad in which the Son of David cometh - in the first year, there will not be sufficient nourishment; in the second year the arrows of famine are launched; in the third, a great famine; in the fourth, neither famine nor plenty; in the fifth, great abundance, and the Star shall shine forth from the East, and this is the Star of the Messiah. And it will shine from the East for fifteen days, and if it be prolonged, it will be for the good of Israel; in the sixth, sayings (voices), and announcements (hearings); in the seventh, wars, and at the close of the seventh the Messiah is to be expected. A similar statement occurs at the close of a collection of three Midrashim - respectively entitled, The Book of Elijah, Chapters about the Messiah, and The Mysteries of R. Simon, the son of Jochai where we read that a Star in the East was to appear two years before the birth of the Messiah. The statement is almost equally remarkable, whether it represents a tradition previous to the birth of Yshua, or originated after that event. Alfred Edersheim, Life & Times of J-sus the Messiah, book 2 :chapter8 Messiahs Dominion Two of King David's descendants were destined for universal dominion: King Solomon and King Messiah, to whom David refers in his seventy-second Psalm.--Numb. Rabba U Rev. 1:6 And made us a Kingdom, priests to His Elohim and Father; to Him be the glory and the dominion forever and ever. Amein. Eph.1:20 which He worked in Messiah when He raised Him from the dead, and seated Him at His right hand in the Heavenlies, far above all rule and power and authority and dominion55, and every name that is named, not only in this age, but also in the one to come. 1 Kepha 5:11 To Him be dominion forever and ever. Amein. To Him who in the latter days will conquer thee, and cover thy face with shame. [Hasatan viewing Messiah says thee following]; I confess that this is the Messiah, who in the latter days will cast me and my cohorts into Gehinnom. Midrash Pesiqta Rabbati 36 A mortal king may not wear is crown, but the Holy One, blessed be He, will set His crown on the head of King Messiah, as it is said, For Thou doest meet Him with blessings of good things; Thou doest set a crown of fine gold upon His Head. A king of flesh and blood does not allow others to wear his purple, but the Holy One, Blessed be He, will give His purple to King Messiah, as it is written, Honor and Majesty doest Thou lay upon Him. Midrash Tehillim 21 p.171 2 And you, Bethlehem, house of Ephratha, are few in number to be reckoned among the thousands of Judah; yet out of you shall one come forth to Me, to be a ruler of Israel; and His goings forth were from the beginning, even from eternity56. Micah 5:2

54 55

The Bible scholar Lange says this is the Shekinah of the Messiah. It may, perhaps be a return of the star announcing His birth. Messiah has sovereign dominion over the creation 56 Applied to the Messiah in the Targums and Pique de Eliez

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Messiah will be higher than Avraham, because Avraham possessed nothing except seventy souls, but King Messiah will turn to the service of Elohim, many peoples, i.e. the whole world; More exalted than Moshe, for Moshe drew but a single nation to the service of Elohim, but king Messiah will being to His service many peoples, and will restore peace between many kings; and even loftier than the ministering angels, for His sway will extend even over the heavens, whose movements He will miraculously change. Rabbi Shlomo Astruc- also Rabbi Levi b. Gershom, from the suffering Servant of Isaiah, According to Jewish Interpreters, S. Driver & A. Neubauer- see Text of Tanchuma par Toledot 14. Three keys are in the hand of the Holy One, blessed be He, and they have not been entrusted to an emissary, and they are: the key of rains, and the key of birth, and the KEY of the resurrection of the dead. B. Taan 2a "Do not fear; I am HaRishon (The First) and HaAcharon (The Last) [Yeshayah 41:4; 44:6; 48:12; Yechezqel 1:28; Daniel 8:17,18;] 18and HaChai (The Living One), and I became Niftar and,-- hinei!-- Chai Ani l'Olam va'ed and I have the maftekhot haMavet (keys of Death) and the maftekhot haShe'ol.[Yeshayah 41:4; 44:2,6; 48:12; Yechezqel 1:28; Daniel 4:34; 12:7; 8:17-18; Devarim 32:40; Iyov 38:17. Revelation 1:17b-18 22 And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open. 23And I will fasten him as a peg in a sure place; and he shall be for a throne of honor to his father's house. Yeshayahu 22:22 7 And to the malach of the Kehillah in Philadelphia, write: these things says HaKadosh, HaAmiti, the One having the mafte'ach (key) of David, the One opening and no one will shut, the one shutting and no one opens: [Yeshayah 22:22] Revelation 3:7 be had to the Hebrew text of the verse, it will be found that here the word referred to is written in full, i.e. spelt , with the additional , whilst in all other places where the word occurs the word is always spelt with one , thus, . This, it will be found, is the invariable usage until we come to, 'Now these are the generations of Perez' (Ruth 4. 18). Here we once again find the word spelt in full. These are the only two instances in the whole of the Bible. The first refers to the time before the sin and fall of Adam, which brought death into the world, and, inconsequence, all succeeding , 'generations,' were deprived of some of the possibilities of life, and this is indicated by the omission of the . But the enumeration of the descendants of Perez, bringing appreciably nearer the promised abolition of death through the agency of his descendant, the Messiah, is hailed as the occasion to celebrate the restoration to perfect man of what he had lost through the imperfection of the first of his kind, and hence the word is here spelt in full.--Exod. Rabba 30. The fourteenth verse in the second chapter of Ruth is thus explained. 'Come thou hither' is the prediction of Messiah's kingdom. 'Dip the morsel in the vinegar,' foretells the agony through which Messiah will pass, as it is written in Isaiah (cap. 51), 'He was wounded for our sins, He was bruised for our transgressions.' 'And she set herself beside the reapers' predicts the temporary departure of Messiah's kingdom. 'And he reached her a parched corn' means the restoration of His kingdom.--Midr. Ruth 5.

Moshiach cannot be an ordinary man, and as immortal, would be greater than Moshe. His dominion is forever and extends over all creation. He will rule and reign as YHWH. Messiah would hold the KEYS that the Holy One holds in His Hand, and rule over the death and the grave. It is through the Messiah, the resurrection will take place. AND HE SAID: I WILL CERTAINLY RETURN UNTO THEE WHEN THE SEASON COMETH ROUND, ETC. R. Isaac said: Instead of I will return, we should have expected here he will return, since the visitation of barren women is in the hand of the Almighty Himself and not in the hand of any messenger, according to the dictum: Three keys there are which have not been entrusted to any messenger, namely, of child-birth, of the resurrection, and of rain. But the truth is that the words I will return were spoken by the Holy One, blessed be He, who was present there. This is corroborated by the use here of the term vayomer (and he said). For it is to be observed that wherever the verb vayomer (and he said), or vayiqra (and he called), occurs without a subject, then the implied subject is the Angel of the Covenant and no other. Examples are: And he said, If thou wilt diligently hearken etc. (Ex. XV, 26) Zohar 1:102b

A star shines or gives light in the darkness of the night. The Hebrew definition is related to the word for blazing .A star is like our sun. A star does not reflect light like the moon, but it is a source for the light. The light shines forth from the Star.

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Matt. 4:16 THE PEOPLE SITTING IN DARKNESS SAW A GREAT LIGHT, AND TO THOSE SITTING IN THE REGION AND SHADOW OF DEATH, UPON THEM A LIGHT AROSE." Isa 9:1 -2 But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zevulun and the land of Naftali; but in the latter time he has made it glorious, by the way of the sea, beyond the Yarden, Galil of the nations. The people who walked in darkness have seen a great light. Those who lived in the land of the shadow of death, on them the light has shined. Isa 60:1-3 Arise (qumiy), shine; for your Light is come, and the glory (tiferet) of YHWH is risen on you. For, behold, darkness shall cover the earth, and gross darkness the peoples; but YHWH will arise57 [appear] on you, and His glory shall be seen on you. Nations shall come to your light, and kings to the brightness of your rising. Then the Holy One, blessed be He, will brighten the light of the King Messiah and of Israel, whilst all the nations of the earth will be in darkness- in gross darkness- and they shall walk, all of them, by the light of the Messiah and of IsraelAnd they will come and lick the dust touched by the feet of the King Messiah...And all of them shall come and fall upon their faces before the Messiah and before Israel Pesikta Rabbati, Vol.II, Piska 36:2,p.682 on Isaiah 60 The King Messiah is LIGHT and Israel receiving the light from YHWH and becoming the center of the world. The nations will look onto Jerusalem and Messiah ben David will reign from Jerusalem. Also, the Messiah will stand on the Temple roof and will say to Israel, Come you humble ones this the time of your salvation, and if you do not believe, look onto my LIGHT that has shone on you, and at that moment Elohim will shine His light on Messiah and Israel and the whole world will walk in His Light. Yalkut Shimoni, Is.60:1 Yochanan 9:5 When I am in the world, I am the Light of the world. Yochanan 12:46 I have come as a light to the world, that everyone who believes in Me may not remain in darkness. Rev 21:23 And the city has no need of the sun or the moon58 to bring light upon it, for the glory (tiferet) of YHWH has lightened it, and its lamp [menorah] is the Lamb. And the nations will walk by its light, and the kings of the Earth shall bring their glory into it. The perpetual light in the Mishkan was typical of the light of King Messiah.--Levit. Rabba 31. Gematria The sages used GEMATRIA59 to link words and phrases together in the Torah. Let us use that method to see what other words or phrases have the same gematria as STAR-Kokav. STAR- Kochav-Kof-Vav-Kof-Vet [ bkwvk ) =20+6+20+2 =48. That you may live-lmaan chyeyka Devarim 30:6 [Speaking of the Torah] Yahshua the Messiah is the Living Torah through Whom we receive Eternal Life! The High-HaGadol-Vayiqra 21:10 [referring to the High Priest ]also called the Anointed One( Messiah) Yovel- Jubilee Vayiqra 25:10 Messiah is our Yovel or Jubilee from our slavery to sin and the debt we owed for them. sickness-choliy Devarim 7:15 According to the navi Yeshayahu, the Moshiach would bear our sicknesses and diseases (Isaiah 53:4-5)

57

H2224-zarach BDB Definition: 1) to rise, come forth, break out, arise, rise up, shine 1a) (Qal) 1a1) to rise 1a2) to come out, appear, the rising of the sun Mal.3:20 58 The Holy Place and Holy of Holies was not illuminated by the sun or moon, the light in the Holy Place was the menorah, and the light in the Holy of Holies was the Shekinah. 59 Adding the numerical letters of the Hebrew letters to arrive at a total for the word or phrase

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Using the rabbinical method of interpretation, we clearly see that the STAR that was prophesied is the Cohen HaGadol Who brings LIFE, FREEDOM, and HEALING to those who receive Him by emunah. His Own Words
25

And he said to them, "O foolish ones and slow in lev (heart) to have emunah in all which the Nevi'im spoke. 26"Was it not necessary for the Rebbe, Melech HaMoshiach to suffer these things and to enter into his kavod (glory)?" 27And having begun from Moshe Rabbenu and from all the Nevi'im, he explained to them in all the Kitvei Hakodesh the things concerning himself. [Bereshis 3:15; Bamidbar 21:9; Devarim 18:15; Yeshayah 7:14; 9:6; 40;10,11; 53; Yechezqel 34:23; Daniel 9:24; Micah 7:20; Malachi 3:1"These are my dvar im which I spoke to you while still being with you, that it is necessary that all the things having been written in the Torah of Moshe [Rabbenu] and the Nevi'im and the Tehillim about me to be fulfilled." [Tehillim 2; 16; 22; 69; 72; 89; 110; 118;] 45Then he opened their minds to have binah of the Kitvei Hakodesh. 46And he said to them, "Thus it has been written, that the Rebbe, Melech HaMoshiach must suffer and come back to life again from HaMesim on HaYom HaShlishi, 47"and teshuva for the selicha (forgiveness) of chatta'im (sins) is to be preached b'Shem of Rebbe, Melech HaMoshiach to all the Nations, beginning from Yerushalayim. Luke 24:19-47

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Chapter 5: LOOK, THE MAIDEN CONCEIVES...
Examination of Scriptures and Rabbinical Writings Concerning a Virgin Birth And a Pre-existent Messiah Therefore YHWH Himself gives you a sign (,It): Look, the maiden (vnkg) conceives and gives birth to a Son, and shall call His Name Immanuel. Yeshayahu 7:14 Recently, many within the Messy-Antics Movement have embraced traditional Judaism and have denied THE SUPERNATURAL VIRGIN BIRTH OF THE MOSHIACH, OUR MASTER, YAHSHUA! Hasatan must get the Disciple of our Master Yahshua to fall for the FALSEHOOD that Yahshua was not the WORD of YHWH in the flesh upon the earth. No other Messianic prophecy has been as hotly debated more than this one with reference to the virgin birth of the promised Moshiach. Many Bible commentators are perplexed and the opinions vary even within Nazarene Yisrael. We will study this prophecy in Yeshayahu and a few others related to it in order to arrive at a Scriptural conclusion concerning the virgin birth. We will also examine what traditional Judaism really says about the WORD and the Son of Yah. The Bereshith Prophecy to Chawah And I will put enmity between you (hasatan) and the woman (haishah) and between your seed And HER SEED.HE shall crush your head, and you shall crush His heel. Bereshith 3:15 At Bnai Avraham we teach our students to always go back to The Beginning to gain understanding of the plan and pattern of YHWH. After the sin of Adam and Chawah, YHWH Elohim spoke this prophecy directly to the Satan (Serpent). THIS IS ONLY TIME IN THE TaNaK THE TERM HER SEED IS USED! All the other times this term is used in the Hebrew text it is speaking of the seed (sperm-zerah) of a man. However, here in The Beginning we have THE womans SEED that would crush the head (authority, will, power, and kingdom) of the Satan. Even if the Satan is the yetzter harah (the evil inclination as the Jewish commentaries state), it is only the Messiah that can crush its power over the soul of a man. Moshiach is equal in Gematria (numerical value) of snake =358. Tradition teaches that the Moshiach will kill the evil snake and thereon be given the princess or pregnant maiden (virgin), The consciousness of Divine Inspiration" in prayer as taught in the Zohar. Also I will make Him the Firstborn, highest of the kings of the earth. Tehillim (Ps.) 89:27 But when the fullness of time had come, YHWH sent forth His Ben HaElohim (Moshiach), born of an Ishah (woman), born under the Torah Galatians 4:4 [Now] He is the exact likeness (demut) of the unseen Elohim-the visible representation of the invisible; He Is the Firstborn (yoresh)-of all creation (kol hanivrah)And He Himself existed before all things and in Him all things consist-cohere, are held together. He also is the Head (Rosh) of [His] Body (Geviyah), the Assembly [of Yisrael]; seeing He is the BEGINNING (reshith), the Firstborn from among the dead, so that He ALONE in everything and in every aspect might occupy the chief place-stand first and be preeminent. For it pleased [the Father] that all the Divine fullness-the sum total of the Divine perfection, Powers and attributes (the sefirot)should dwell (mishkan) in Him permanently. Colossians 1:15, 17-18

The SEED of this woman (Chawah), not the seed of a man is spoken of here by YHWH Elohim. This could only refer to the Messiah, the son of Elohim and Mariyam. He (Yahshua) is not the son of Yosef. His conception and birth were both supernatural. If YHWH Elohim can construct a man from the dust of the earth, then He can supernaturally impregnate a woman by the power of the Ruach Hakodesh.

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Nathans Prophecy to David When your days are filled and you rest with your fathers, I shall raise up your seed after you, who comes from your inward parts, and shall establish his reign. He does build a house for My Name, and I shall establish the throne of his reign forever. I am to be his Father, and he IS My son... 2 Shemuel 7:12-14 This prophecy came forth from the pronouncement of Natan HaNavi to David Melek Yisrael after he desired to build a Dwelling Place for YHWH the Elohim of Yisrael. However, King David was not accepted by YHWH to build the House, his son Shlomo was selected as the master builder. BUT, this prophecy promised much more to David than just seed that would build the Bayit HaMikdash. Shelomoh did not reign eternally as the King of Yisrael. Shlomo committed horrendous transgression by marrying pagan wives and construction altars to their Elohim. Who then, is this foretelling speaking about? We must understand that DAVID is a code word by the Sages of Yisrael for the Moshiach and is used by the navaim to designate the One Who would come as the Greater David. Rav Yihudah said, Rav said that the holy one, blessed be He, will in the future raise for them [for Israel] Another David, for it is said-Jer.30:9.It does not say raised up but will raise up. Rav Papa said to Abbaye, but it is written-Ezek.37:25?He answered, They will be like Caesar and Vice- Caesar.1 (B.Sanh.98b) Afterward the children of Yisrael shall return, and seek YHWH their Elohim, and David their sovereign, and Fear YHWH and His goodness, IN THE LATTER DAYS. Hoshea 3:5 And I shall raise up over them one shepherd, My servant David, and he shall feed them. He shall feed them and be their shepherd. Yechezqel 34:23

Since David was longer alive when this prophecy was given, it has to be speaking of the Moshiach, Yahshua. Not only that, Yirmeyahu assigned the Tetragrammaton (YHWH) to the Messiah: See, the days are coming, declares YHWH, when I shall raise for David a BRANCH of righteousness, and a Sovereign shall reign and act wisely, and shall do the right-ruling and righteousness in the earth. In His days Yehudah shall be saved, and Yisrael dwell safely. And His Name whereby He shall be called: YHWH our RIGHTEOUSNESS. Yirmeyahu 23:5-6 .. They strike the Judge of Yisrael with a rod on the cheek. But you, Beyth Lechem Ephrathah, you who are little among the clans of Yehudah, out of you SHALL COME FORTH to Me the ONE to become RULER in Yisrael. And His coming forth are of old, from everlasting. Mikah 5:1b-2

Yirmeyahu declares this ONE BRANCH shall be called YHWH OUR RIGHTEOUSNESS. The Divine Name will also be His Name. Mikah says His coming forth are of old-everlasting .The Hebrew here is as better translated From the days of eternity or oku olam. This would attest from the Hebrew a pre-existence of the Messiah (jhJn) in the heavens from endless time. This prophecy cannot be speaking of David, because King David was not from eternity. He was a mortal man that was dead and buried be the time Mikah spoke this prophetic word. Men and brothers, let me speak boldly to you of the ancestor David, that he died and was buried, and his tomb is with us to this day. Shimon Kepha Acts 2:29 I also appoint him FIRST-BORN, Highest of the sovereigns of the earth. I guard my kindness for him forever, and My covenant is steadfast with him. And I shall establish his seed forever, and the days of his throne as the Days of the heavens...His seed shall be forever, and his throne as the sun before Me; like the moon, it is established forever. Tehillim 89:27-29, 36-37a

The Jewish Midrash on this verse says: SANCTIFY UNTO ME ALL THE FIRSTBORN (XIII, 1). R. Nathan said: The Holy One, blessed be He, Told Moses: ' Just as I have made Jacob a firstborn, for it says: Israel is My son, My firstborn (Ex. IV, 22), 3 So will I make the King Messiah My Firstborn, as it says: I also will appoint him Firstborn (Ps. LXXXIX, 27). Hence SANCTIFY UNTO ME ALL THE FIRSTBORN.1 ye righteous (Ps. XXXII, 11). Midrash Rabah Shmot 192

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\ Therefore we learn from sources that the Messiah is to be a) Davids descendant and b) the Son of Elohim. This is Confirmed by Tehillim 2: .. YHWH has said to Me, You are My Son, today I brought You forth... Kiss the Son, lest He be enraged... Tehillim 2:7b, 12a 2

Agur son of Yaqeh says in Mishle: Who has established all the ends of the earth? What is His Name, and what is His Sons Name, if you know it? Mishle 30:4 Let His Name be forever, His Name continue before the sun. Lifni shemesh Yinon shemo in the HebrewTehillim 72:17 .The Yeshivah of Rabbi Yanai taught, The Name of the Messiah is Yinon for it is written, lifni shemesh Yinon shemo; His Name is Yinon before the sun was created. Sanhedrin 98b Moshiach the Seed of Shlomo and Hezekiah Although Shlomo partially achieved the prophecy by Natan, he does not fit the bill for the rest of the prophecy. The Yisraelites where looking for someone else to fulfill the latter part of that prophetic word. Shlomo could not fulfill the prophecy because he burdened the people of Yisrael with heavy taxation to support his projects and army. This was the root cause of the dividing of the Two Houses of Yisrael! But the Messiah, it is Said of Him: Let Him rightly rule the poor of the people, save the children of the needy. And crush the oppressor. Tehillim 74:4 Moshiach was to be a compassionate King over all Yisrael and ministering to the poor. He would bring true Shalom to all Yisrael. Neither Shlomo nor any of his descendants could be the ONE to fulfill this word about the Messiah. The people of Yisrael had a Messianic Hope that the TRUE King of Yisrael would come and free them. Over 200 years passed as the prophetic words about the Coming One increased: For many days the children of Yisrael are to remain without a sovereign and without prince, and without Slaughtering, and without PILLAR, and without shoulder garment or house idols. Afterward the children of Yisrael shall return, and seek YHWH their Elohim, and David their sovereign, and fear YHWH and His Goodness IN THE LATTER DAYS. Hoshea 3:4-5 Simlai said in the name of R. Eleazar, son of R. Simeon: The son of David will not come until all judges and officers are gone from Israel, as it is written, and I will turn my hand upon thee, and purely purge away thy dross and take away all thy tin: And I will restore thy judges as at first. Sanhedrin 98b Talmud The SIGN While they waited for the Hope of Yisrael, an immoral sovereign called Ahaz rose to power. Yeshayahu challenged Ahaz not to enter into alliances with Yisraels enemies, but Ahaz refused to heed the words of the Prophet. Yeshayahu told him to seek a sign from Elohim. In his false piety and pride he said: But Ahaz said, I do not ask nor try YHWH! Yeshayahu 7:12

YHWH refused to give a sign to Ahaz but did promise an OT (,It) sign for the whole House of David in Yeshayahu 7:13-14.

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The word sign is used 79 times in the TaNaK, 44 times in the singular and 35 Times in the plural. A sign takes place before a promised event takes place. The sign serves as a pledge to which it is given that the event will come to pass as promised. The ,It (sign- the Hebrew is a supernatural miracle such as the ten plagues that freed Yisrael from Mitzrayim) would be that a vnkg, maiden, young girl, VIRGIN would conceive supernaturally a child, a Son, Who would be named Immanuel or El with us! This Immanuel would be the promised King Who would not make any alliances with Assyria. The Assyrians would not prevail because Immanuel would rule over Tzion. According to orthodox interpretation the name (Immanuel) denotes the same as G-d-man (the anthropos) And has reference to the personal union of the human nature and the divine in Christ Ungers Bible Dictionary, pg 609

Those who claim Yeshayahu is prophesying of an event that has already taken place or in the very near future do not give the proper meaning to the Hebrew word-hinneh Behold. Hinneh with the following participle adjective is always preventative, and the thing presented is either a real thing as in Bereshith (Gen.) 16:11 or it is an ideally present thing as it is to be applied here in Yeshayahu. There are similar constructions in the Hebrew Text of Bereshith 16:11 and 17:19, and Shoftim (Judges) 13:5-7.Thus hinneh is used to announce a birth of spectacular importance to the whole House of David. Ahaz soon has a son, Hezekiah, who soon would ascend to the throne of David. He was a righteous sovereign. He was Torah observant and ruled kindly towards Judah. Many in Yisrael thought that Hezekiah was the Messiah, the Coming King to establish an eternal throne over Yisrael. The great rabbi Hillel espoused this theory: Rabbi Hillel maintained, Israel cannot expect Messiah any longer for they already enjoyed him in the time of King Hezekiah. Sanhedrin 99a Talmud R. Hillel7 said: There shall be no Messiah for Israel, 8 because they have already Enjoyed him in the days of Hezekiah. R. Joseph said: May Elohim forgive him [for saying so]. Now, when did Hezekiah flourish? During the first Temple. Yet Zechariyah, prophesying in the days of the second, proclaimed, rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem, behold thy king cometh unto thee! He is just, and having salvation, lowly, and riding Upon an ass, and upon a colt the foal of an ass.9 Rabbi Hillel could not get any of his contemporaries to agree with his theory: May [Yah] pardon Hillel, since he contracts [Yahs] prophet Zachariah [who came centuries after King Hezekiah] who says, Rejoice greatly, O daughter of Tzion; shout, O daughter of Yehrushalyim; Behold your King comes to you... We may conclude from Scripture that the navaim after Yeshayahu were still looking for the Moshiach centuries After Hezekah. See Haggai 2:6-10 and Malaki 3:1-5, 4:5-6. We recognize that this prophecy is in the context of Yeshayahu chapter 7, not just a few verses plucked out of context. This sign was NOT for King Ahaz, who is referred to you in the singular in verse 11, and 16-17. The sign Was given to the Whole House of David who is referred to as you in the plural in verse 13-14. The sign was that Before the naar (a toddler not a newborn) should know how to choose good and evil, the events of verse 16b-17 Would occur. That naar was Shar-Yashuv (of verse 3), who was present during the prophecy and the prophet was Probably pointing him out as the prophecy was being given. Son in Hebrew is ben not naar. This leaves the sign To be given to the Whole House of David (including all his descendants from that time forward until the fulfillment Of the sign) in verse 14.

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A Partial Fulfillment It is true that part of Yeshayahus prophecy was fulfilled in the reign of Hezekiah. Damascus the capital of Syria Was conquered by the Assyrians in 732 BCE. Ephraim (the Northern Kingdom) was overrun by the Assyrians and Their capital fell in 722 BCE. Thus, the prophecy in Yeshayahu 7:16-17, was fulfilled in 722 BCE. It was in the reign Of Ahaz, King of Yehudah, that a coalition was formed between Rezin, king of Syria, and Pekah, king of Yisrael (The Northern Kingdom). They united together against king Ahaz. They wished to dethrone Ahaz and set up a vassal Puppet king, Tabeal (a Syrian pretender to the throne of Yehudah). The prophecy of Yeshayahu about the House of Yehudah and Yehrushalyim being conquered by the Assyrians, but later be defeated was fulfilled also in the time of King Hezekiah. And he shall pass through Yehudah, he shall overflow and Passover, reaching up to the neck. And stretching Out of his wings shall fill the breadth of your land O Immanuel. Yeshayahu 8:8 And Sancherib the sovereign of Ashshur broke camp (after 185, 00 of his army was killed by a malak of YHWH) and went away, and turned back, and remained at Nineveh. Yeshayahu 37:37 PARAPHRASE: As a sign in general of his chesed to Israel and to the House of David you may conclude that he has mercy in store for you, and that you are not forsaken of your Elohim, however great your present distress and danger are; for of your nation, of your family, the Messiah is to be born, and you cannot be destroyed while that blessing is in you, which shall be introduced: In a glorious manner; for, whereas you have been often told that He should be born among you, I am now further to tell you that He shall be born of a virgin, which will signify both the divine power and the divine purity with which He shall be brought into the world, that He shall be a extraordinary person, for he shall not be born by ordinary generation, and that He shall be a holy thing, not stained with the common pollutions of the human nature, therefore incontestably fit to have the throne of his father David given Him.

Now this sign, though it was to be accomplished above 500 years after, was a most encouraging sign to the House of David (and to them, under that title, this prophecy is directed, and an assurance that YHWH would not Cast them off. Ephraim did indeed envy Yehudah and sought the ruin of that kingdom, but could not prevail; for the Scepter should never depart from Yehudah till the coming of Shiloh, Gen. 49:10. Those whom Elohim designs for The great salvation may take that for a sign to them that they shall not be swallowed up by any trouble they meet Within the way. The Messiah shall be introduced on a glorious errand, wrapped up in His glorious name: They shall call His Name ImmanuelEL with us, Elohim at shalom with us, in covenant with us. This was fulfilled in their calling Him YahshuaYHWHs Salvation (Mt. 1:2125), for, if He had not been ImmanuelEl with us, He could not have been Yahshua. Now this was a further sign of YHWHs favor to the House of David and the Tribe of Yehudah; for He That intended to work this great salvation among them no doubt would work out for them all those other salvations Which were to be the types and figures of this, and as it were preludes to this. "Here is a sign for you, not in the Depth nor in the height, but in the prophecy, in the promise, in the covenant made with David, which you are no Strangers to. The promised Seed shall be Immanuel, EL with us; let that word comfort you (ch. 8:10), that El is with Us, and (v. 8) that your land is Immanuels land. Let not the heart of the house of David be moved thus (v. 2), nor let Yehudah fear the setting up of the son of Tabeal (v. 6), for nothing can cut off the entail on the Son of David that Shall be Immanuel. Note, the strongest consolations, in time of trouble, are those which are borrowed from Messiah, Our relation to Him, our interest in Him, and our expectations of Him and from Him. Of this Child it is further Foretold (v. 15) that though He shall not be born like other children, but of a virgin, yet he shall be really and truly Man, and shall be nursed and brought up like other children: Butter and honey shall he eat, as other children do, Particularly the children of that land which flowed with milk and honey.

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Though He be conceived by the power of the Ruach Hakodesh, yet He shall not therefore be fed with angels food, But, as it becomes Him, shall be in all things made like unto his brethren, Heb. 2:17. Nor shall He, though born thus by extraordinary generation, be a man immediately, but, as other children, shall advance gradually through the Several states of infancy, childhood, and youth, to that of manhood, and growing in wisdom and stature, shall at Length wax strong in spirit, and come to maturity, so as to know how to refuse the evil and choose the good. See Lu. 2:40, 52. Here is another sign in particular of the speedy destruction of these potent princes that were now a terror to Yehudah, v. 16. "Before this child (so it should be read), this child which I have now in my arms (he means not Immanuel, but Shear-jashub his own son, whom he was ordered to take with him for a sign, v. 3), "before this child Shall know how to refuse the evil and choose the good (and those who saw what his present stature and Forwardness were would easily conjecture how long that would be), "before this child be three or four years older, The land that thou abhorrest, these confederate forces of Yisraelites and Syrians, which thou hast such an enmity to And standest in such dread of, shall be forsaken of both their kings, both Pekah and Rezin, who were in so close an Alliance that they seemed as if they were the kings of but one kingdom. This was fully accomplished; for within two Or three years after this, Hoshea conspired against Pekah, and slew him (2 Ki. 15:30), and, before that, the king of Assyria took Damascus, and slew Rezin, 2 Ki. 16:9. There was a present event, which happened immediately, and When this child carried the prediction of in his name, which was a pledge and earnest of this future event. Shearjashub Signifies the remnant shall return, which doubtless points at the wonderful return of those 200,000 captives Whom Pekah and Rezin had carried away, who were brought back, not by might or power, but by the Ruach of the YHWH of hosts. Read the story, 2 Chr. 28:815. The prophetical naming of this child having thus had its Accomplishment, no doubt this, which was further added concerning him, should have its accomplishment likewise, That Syria and Israel should be deprived of both their kings. One mercy from YHWH encourages us to hope for Another, if it engages us to prepare for another. BUT - Hezekiah did not fulfill the promise of the sign of a virgin birth of one called Immanuel. In Sanhedrin 94a the rabbis did consider the idea that Hezekiah was the Promised Immanuel. This was based Upon the prophecy in Yeshayahu 9:7.Rab said: The world was created only on David's account .24 Samuel said: On Moses account; 25 R. Johanan said: For the sake of the Messiah. What is his [the Messiah's] name? The School of R. Shila said: His name is Shiloh, for it is written, until Shiloh come.26 The School of R. Yannai said: His name is Yinnon, for it is written, His name shall endure for ever: 27 e'er the sun was, his name is Yinnon.28 The School of R. Haninah maintained: His name is Haninah, as it is written, where I will not give You Haninah.29 Others say: His name is Menahem the son of Hezekiah, for it is written, Because Menahem [the Comforter that would relieve my soul, is far.30 The Rabbis said: His name is the leper scholar as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of Elohim, and Afflicted. The Great Torah scholar RASHI3 concluded that Hezekiah could not be the Messiah because Hezekiah was born 9 Years before his father [Ahaz] ascended the throne. Since Hezekiah was born 9 years BEFORE the prophecy of a Supernatural virgin birth, he cannot be the Messiah. The prophet said in the FUTURE TENSE A VIRGIN SHALL CONCEIVE. RASHI also considered the idea that The Messiah was the Almighty Himself! (8) But the Almighty will Himself redeem Israel and reign over them (Rashi). [He may have been Prompted to this declaration by Origen's professed discovery in the Old Testament of Messianic passages referring To the founder of Christianity (J.E. VI, 401).] Notes Sanhedrin 99a Talmud

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All the rabbis have dismissed the theory of Hezekiah being the Moshiach of Yisrael. His name Hezekiah means in Hebrew Yah made him ezj strong. YHWH certainly strengthened Yisrael during his reign BUT he did not meet all the qualifications of the prophecy by Yeshayahu in Yeshayahu 7:14.There is no way that even the theory of a double fulfillment is probable because the sign was to be a miraculous birth not a natural and common event that happens every day. The fact that the event uses exact wording prevents this interpretation The Hebrew word Alamah The word alamah or vnkg virgin usually means virgin or maiden. The 70 Hebrew/Greek scholars who translated the TaNaK from Hebrew to Greek in the LXX (300BCE) translated the word almah as Parthenos which in Greek means virgin. The equivalent word in Ugaritic, a Semitic language related to Hebrew, is also virgin. But what is the proper translation here in the text of Yeshayahu. We must accurately weigh the documentation available. First note that the Hebrew noun has the definite article THE (HEH) vnkgv . The text reads THE Virgin. A definite maiden is specified by the definite article. This is in harmony with the use of hinneh, as the article Haalmah might be explained as the virgin is present in the mind or inward vision of the Prophet or we could say The virgin THERE. The word virgin- from a Hebrew root, "to lie hid," as virgins were closely kept from men's gaze in their parents' custody in the Middle East. The Hebrew, and the Septuagint here, and Greek (Mat 1:23), have the definite article, The virgin, a definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significance is realized in "the woman (Gen 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22 Mic 5:3 ). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The Renewed Covenant application of such prophecies is not a strained "accommodation"; rather the temporary fulfillment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, the Messiah Yahshua (Rev 19:10). Evidently the wording is such as to apply more fully to Yahshua than to the prophet's son; "virgin" applies, in its simplest sense, to the virgin Mariyam, rather than to the prophetess who ceased to be a virgin when she "conceived"; "Immanuel," EL with us (John 1:14 Rev 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Isa 9:6), "the Child, the Son, Wonderful (compare Isa 8:18), the mighty EL." Local and Temporary features (Isa 7:15, 16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them. 05959 `almah {al-maw'} from 05958; - 1630b; n - virgin 4, maid 2, damsels 1; 7 1) virgin, young woman1a) of marriageable age 1b) maid or newly married

There is no instance where it can be proved that this word designates a young woman who is not a virgin. Maiden: 1) not married 2) VIRGIN b. 1) never yet mated 2) never having borne young- Websters New Collegiate Dictionary The prominent Jewish Greek scholar, Cyrus Gordon, notes that the LXX translates almah by the Greek word Parthenos, WHICH ALWAYS MEANS VIRGIN. It should be noted that the LXX is a JEWISH TRANSLATION made in the PRE-CHRISTIAN Alexandria, Egypt. It represents a JEWISH interpretation of Isaiah 7:14 that is much earlier than Matthews use of the same word parthenos when referring back to Isaiah 7:14 passage (Matt.1: 23)The context MAKES IT CLEAR THAT THE VIRGIN IS PREGNANT BUT STILL A VIRGIN! Liberty Bible Commentary on Isaiah 7:14

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RASHI (Rabbi Shlomo Yitzchaki 1040-105) wrote on Isaiah 7:14, Behold, the alamah shall conceive and bear a son and shall call his name Immanuel. THIS MEANS THAT OUR CREATOR will be with us. And this is THE sign: the one who will conceive is a girl (naarah) WHO NEVER IN HER LIFE HAS HAD INTERCOURSE WITH ANY MAN. Upon this one shall the Holy Spirit have power. Also, in his commentary Of the Shir HaShirim 1:3 he explains that the Hebrew word alamot (plural of almah) MEANS BETULOT-VIRGINS. Source: Jewish NT commentary by David Stern page 7 Rivkah (Rebekah) is called an almah in Bereshit 24:43 but in the context of Bereshit 24:43 (neither had any Man known her, that she was a virgin not just a young woman. In Luke 1:34 Miryam asks the malak how she could conceive, since I am a virgin? Dvarim 22:19 speaks of a woman AFTER her wedding night (remember she had to prove she was a virgin by showing the bloody sheet to the witnesses see Dvarim 22:13-21) a betulah! Therefore in the context from the Hebrew, it cannot mean virgin as the rabbis today proclaim. Isaiah 7:14: Therefore the Adonai Himself shall give you a sign; Behold, a virgin shall conceive, and bear a Son, and shall call his name Immanuel. Commenting on this amazing error, Jasper Ray writes: "Here we have 'Virgin' versus 'young woman.' In the Septuagint, the TaNaK in Greek, the word 'almah' in Isaiah 7:14 is Translated virgin, as in the King James. Almah' is used seven times in the Old Testament, and always means virgin. In the RSV the words 'or virgin' being added in the footnote, could easily lead one to believe the term 'young women' was inserted in the text for a subtle purpose, thus making it possible for the orthodox, virgin birth believers, and those who deny the virgin birth to come together. In this way the 'ground' is being prepared for the progress of the Ecumenical Movement.www.atschooleduweb.co.uk The Hebrew word rendered virgin is almah. It is the only biblical word that truly signifies a virgin. Prof. William Beck, who researched this matter with great precision, declared: I have searched exhaustively for instances in which almah might mean a non-virgin or a married woman. There is no passage where almah is not a virgin. Nowhere in the Bible or elsewhere does almah mean anything but a virgin (What Does Almah Mean, The Lutheran News, April 3, 1967, p. 6). Professor James Orr states in his great book, "The Virgin Birth of Christ": "The objection from the meaning of 'Almah' was, as we learn from Justin Martyr, Origen and other fathers, one urged by the Jews against the Christian interpretation of the passage from earliest times. But it may fairly be replied now, as it was then, that if the word does not necessarily bear this meaning of 'virgin,' it may and usually does bear it. In fact, in all the six places in which, besides this passage, the word occurs in the Old Testament, it may be contended that this is the meaning." Dr. Edersheim, whose "Life and Times of Jesus the Messiah" presents a higher order of scholarship than any Other "Life" of the Messiah extant, states: The fact that the seventy who were the most eminent Hebrew scholars in the world translated the word 'virgin' is sufficient evidence that in this connection the word could have no other meaning." Robert Dick Wilson, the incomparable Hebrew scholar who was proficient in forty-five biblically-related languages, declared that almah never meant young married woman, and that the presumption of Common Law is that every almah is virtuous, unless she can be proved not to be (Princeton Theological Review, XXIV, 1926, p. 316). Even the greatly respected Jewish scholar, Cyrus H. Gordon, who made some of the archaeological discoveries at Ras Shamra and did not believe in a virgin birth, conceded that recent archaeological evidence and the cognate languages demonstrates that almah means virgin Journal of Bible & Religion, XXI p.106 The notion that almah merely signifies a young woman was first argued by the anti-Christian Jew, Trypho, in the mid-second A.D. (Justin Martyr, Dialogue) For example, Irenaeus (A.D. 120-202) wrote: Wherefore also Adonai Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be El with us? (Against Heresies, 19.3).

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Notes on Matt.1: 23 HRV NT by Dr. James Trimm page 3, Hebrew almah; The Aramaic has betulah VIRGIN both here and in Is.7: 14.There is some controversy as to whether the word almah should be translated VIRGIN or MAIDEN. The Aramaic text of both Mattitayahu and Yeshayahu has BETULAH meaning Virgin. The Greek of both Yeshayahu and Mattitayahu also have virgin. Ungers Bible Dictionary page 1355: VIRGIN: Heb. Betulah...But the lamenting widow in Joel 1:8 obviously was not a virgin. It is unfortunate that the NASB and the NIV have not normally rendered the term by something less specific than virgin, which in some contexts is inappropriate.2.Heb.almah...There is no Hebrew term for Virgo intact, but almah supplies an appropriate word. Thus there can be no doubt that almah in Is.7: 14 does mean specifically a virgin Many say if Yeshayahu had meant virgin he would have used the Hebrew wordvkU,c Betulah. Almah means a young girl above the age of childhood and sexual immaturity ( Bereshith 24:43, Shmot 2:8) or virgins as in Shir HaShirim 1:3, 6:8; Tehillim 68:26.Many fail to note that the Hebrew word betulah Virgin - is also found in Yoel 1:8 about a married woman who lost her husband.

The modern Jewish viewpoint that virgin comes from Xtianity or paganism is false. The Septuagint written by Hebrew Scholars in Pre-Xtian Alexandria took almah to be virgin. (The Brit Chadasha uses the Greek word found in the LXX in Is.7: 14. From Urgarit around 1400BCE there is a text celebrating a marriage of the male and female moon gods. It is predicted that a virgin goddess will bear a son. This is where the anti-Missionaries get there paganistic origins of the virgin birth. In 77:7 the goddess is called the exact counterpart of almah young woman but in 77:5 she is called a betulah virgin. Now we can prove the Brit Chadasha usage of the word virgin is based upon an older Jewish interpretation of the word almah. It comes from a text that is not only pre-Isaianic but also even pre-Mosaic in the very form we have now on a clay tablet. Also, although almah does not specifically mean virgin in Hebrew, the seven times it appears in the TaNaK it is a Word that is clearly used of a young woman that is a virgin! Did the Yehudim expect a Divine Savior? YHWH said to YHWH, Sit at My right hand, until I make Your enemies a footstool for Your feet. YHWH At Your right hand shall smite sovereigns in the day of His wrath. Tehillim 110:1, 54 Many argue that the Yehudim in the Second Temple Period were not expecting a Moshiach that was divine. What does the TaNaK and the rabbis really teach? And what is His Name? What is the Name of King Messiah? R.Abba bar Kahana said: ADONAI (Master) is his name, or it is written, I will raise unto David a righteous SHOOT in his day Judah shall be savedAnd this is the name whereby he shall be called: YHWH is our righteousness (Jer.23:5-6).For R.Levi said: Happy is the country whose name is like its king and the name of whose king is like the name of its [Elohim]...R. Yhoshua said: SHOOT [Tzemah] is his name, for it is written, Behold a man whose name is SHOOT and Who shall shoot up out of his place and build the temple of [YHWH] (Zech.6:12)....In the house of R. Shela they said: SHILO is the name of the Messiah, for it is written, Until SHILO will come (Gen.49.10) R. Biva of Srungaya said: NEHIRA [LIGHT] is his name, for it is written, and the light [Nehira] dwelleth with Him (Dan.2:22), and it is spelled NEHIRA (Lam.Rab.1:51, p.36, ad Lam.1:16) It is written, Who art thou, O great mountain? Before Zerrubbabel thou shalt become a plain (Zech.4:7).What does it mean, Who art thou, O great mountain? This is King Messiah. And why does it call Him Great MOUNTAIN? Because he is GREATER than the Fathers. Loftier than Avraham...more elevated than Moshe and higher than the ministering angels. And from whom will he issue? From Zerrubbabel... (Mid. Tanhuma, ed.Buber 1:139) And after the exile to Bavel, Yekonyah brought forth Shealtiel, and Shealtiel brought forth Zerrubbabel. Matt.1:12

The prophet Daniel had this to say about the One like the Son of Enosh:

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And to Him was given rulership and preciousness and a reign that ALL peoples, nations, and languages should SERVE (PELACH) Him. His rule is an everlasting rule which shall not pass away, and His reign that will not be destroyed. Daniel 7:14 This word for serve or worship is found 10 times in the TaNaK. IN EVERY CASE IT REFERS TO THE WORSHIP AND SERVICE OF AN ELOHIM: see Ezra 7:24; Daniel 3:12, 3:17-18, 28, Daniel 6:16, 20; 7:27. #6399-pelach- to labor; especially to worship Deity Gesenius Lexicon

In every instance the Hebrew word pelach refers to the service and worship of a mighty one. In fact, in some instances there seems to be the use of the Hebraic parallelism (Daniel 3:12, 14, 18) between the words pelach and worship. In Daniel the Son of Man of 7:13 appears to be receiving the esteem-glory and worship of a kind that is only afforded to a divine being in the Hebrew TaNaK. There is a related word in Hebrew pulchana, which occurs in the Kaddish prayer in the Siddur, meaning worship. Brown-Driver Briggs Lexicon defines this word as to pay reverence to a deity. We also see a reference to a divine Redeemer in Zech.12: 8-10: Like Elohim, like the Messenger of YHWH before them!Zekaryah 12:8b Zekaryah 12:10

This Messenger of YHWH is the specific Name of the special Messenger of YHWH, who in Shmot (EX.) 23:21, is Said to bear the Name of YHWH, and even have the power to forgive sins. See, I am sending a Messenger before you to guard you in the way and to bring you into the place which I have prepared. Be on guard before Him and obey His voice. Do not rebel against Him, for He is not going to pardon your transgression, for My Name is in Him. Shmot 23:20-21

This Messenger is given the Name Wonderful in Shoftim (Judges) 13:18, the very same word that is used in Yeshayahu 9! And the Messenger of YHWH said to him, Why do you ask My Name, since it is Wonderous (piliiy # 6383 adj. wonderful, something that appears supernatural.) Shoftim 13:18(This is one of the texts the rabbis substituted Adonai for YHWH in the Hebrew text. This was done over 134 times In the TaNaK.) And His Name shall is called WONDER #6382 pele-something wonderful, a miracle of Elohim, admirable,distinquished (used of Messiah the King ) Is.9:5

This Messenger receives the worship of Yehoshua (Josh.5: 14-15), who bows down before Him and is told to remove his sandals as it is Kodesh ground. We study diligently the Hebrew text not the English translations. Most translations substitute LORD or ADONAI for YHWH .The word ELOHIM is rendered unfortunately as G-D. The English does not bring out the true meaning in the Hebrew. Thus says YHWH, Melek Yisrael, and His Redeemer, YHWH of hosts (YHWH Tzvaut)60; I AM the FIRST and the LAST (Alef-Tav).Besides Me there is no Elohim. Yeshayahu 44:6 Notice that there is YHWH, AND then YHWHs Redeemer called YHWH of Hosts. In the Hebrew it is followed by a SINGULAR construct (ME), with the plural word ELOHIM.YHWH is saying that there is no Redeemer unless He has sent Him to Yisrael. This Redeemer comes from no other Elohim, for there is only ECHAD, ONE, UNIFIED BEING, manifesting all His attributes according to His Will.

60

Note the two YHWH- YHWH the King and YHWH the YHWH of Hosts

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..there exist the root of all roots, three hidden lights which HAVE NO BEGINNING, for they are the name and essence of the root of all rootsIt is stressed that these lights constitute ONE ESSENCE and ONE ROOT which is infinitely hidden (nelam ad le-ein sof)-literally hidden until Ein Sof-form a kind of Kabalistic trinity that preceded the emanation of the ten sefirotIn the terminology of the Kabbalah these three lights are called tzachtzachot (splendors).Christians later found an allusion to their own doctrine of trinity in this theory. Kabbalah by Scholelm, p.95 The concept of the preexistence of the Messiah accords with the general Talmudic view that holds that the Holy one, blessed be He, prepares the remedy before the wound (B.Meg.13b).By this token, of course, the preexistence of the Messiah means that the exile of Israel (the wound) was predetermined by [Yah] in the very six days of creation. The Messiah Texts, Raphael Patai, pgs.6-17 Others applied to him the names of [Elohim], a daring procedure in the Jewish contextMost remarkable is the opinion according to which the Messiahs name is the Leprous of the House of Study on the basis of Isa.53:4, Very he has borne our diseases, etc.In any case this multiplicity of names indicates one thing very clearly: The image of the Messiah was very much in the forefront of rabbinical and undoubtedly also of the popular thought from the second century BCE on. The Messiah Texts, Raphael Patai ,pg.17 Metatron (the WORD) addresses Zerrubbabel in Rome: I AM He who led Abraham all over the land of Canaan, and I am He who redeemed Isaac, and who struggled with Jacob at the Ford of Jabbok, and I AM HE who led Israel in the desert for forty years in the name of YHWH, and I AM He who appeared to Joshua in Gilgal, and I AM He whose name is like the name of my Master, and His Name is in Me Sefer Zerrubbabel , BhM 2:54-57 And whosoever is delivered from the predicted evil shall see My wonders. For My Son, the Messiah, shall be revealed... 4 Ezra 7:27 From the Beginning the Son of Man was hidden, and the Most high has preserved him... 1 Enoch 62:7 And his name is Head of Days-Ere the sun and the signs were created, ere the stars of heaven were made, His name was named before the Adonai of Spirits. 1 Enoch 48:2-3 The Dead Sea Scrolls In the Dead Sea Scrolls on occasion the Messiah is more than a human being. Many times He is described as having heavenly or divine qualities and characteristics. We find in the Scrolls texts speaking of Elohim begetting the Messiah (1Qsa2: 12), the Messiah as a Firstborn Son (4Q369). There is a text that reads The heavens and earth obey the voice of His Messiah (4Q521 line 1), and another that speaks of the Messiah raising the dead (4Q521 line 12). The Qumran Sect also identified the Branch of Yirmeyahu (Jer.23: 5; 33:15) and the term Shiloh (Gen.49: 10) with the Moshiach. This is also affirmed by the Talmud (Sanh.98b), Targum Onkelos (on Gen 49:10) and the Midrash on Bereshith (Genesis) Rabbah (99), in which Shiloh is a personal pronoun, the Name of the Messiah. Metatron What shall I do for him [Metatron]? I will commit my WHOLE HOUSE into his handHenceforth be you [Metatron] a KEEPER as it is written (Psalm 121:4) The Keeper of Israel Zohar; Amsterdam Ed., vol.2 Ex.p.51 YHWH said to Moses, Come up unto YHWH; THIS IS METATRON.HE IS CALLED BY THIS NAME METATRON, BECAUSE IN THIS NAME ARE IMPLIED TWO SIGNIFICANT FACTS WHICH INDICATE HIS CHARACTER. HE IS ADONAI (MASTER) AND EMISSARY (SHALIACH).There is also a third idea implied in the name Metatron; it signifies keeper for in the Aramaic language a keeper is called Materat, and because he is keep(or preserver of the world, He is called The Keeper of Israel. From the significance of his name, we learn that he is Adon overall which is below; because all the hosts of heaven, and all things upon the earth, are put in his headship and his hand. Targums on Ex.20:1, 24:1, p.114, Col.1, Amsterdam Edition. He is according to the Zohar one of the three manifestations of Elohim. The middle pillar of Elohim, as tradition states, he is also called The Son of Yah! The middle pillar is Metatron, Who has accomplished peace above, and the glorious state there.Zohar, vol.3, p.227, Amsterdam Edit.

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Better is a neighbor that is near, than a brother far off. This neighbor is Middle Pillar in Elohim, which is the Son of Yah. Zohar ,vol.2,p.115,Amsterdam Edition To keep the way of the tree of life. (Gen.3:24).Who is THE WAY to the tree of life? It is the great Metatron, for He is THE WAY to that great tree, to that mighty tree Zohar, Amsterdam Edition,vol.2, Exodus p.51 Metatron bears the Tetragrammaton (YHWH): for Ex.23:21 says, My Name is in him. Targ.Yer. to Ex.24:1, also Sanh.38b Talmud The Gematria in the word METATRON] equals 31=314 .This is the very same Gematria as SHADDAI .Also, Metatron is said to mean the palace (metatrion) and to be connected with the Divine Name place MaQoM. IN THE BEGINNING was THE WORD (Memra) By the Word of YHWH were the heavens made, and all their host by the breath of His mouth. Tehillim 33:6 The Targums of Judaism also teach a divine Messiah. Someone Who would be more than a mere man. They teach a Moshiach that is the WORD-Memra of YHWH: In Gen. 19:4 the TaNaK has: And YHWH rained brimstone and fire upon Sodom and upon Gomorrah, from YHWH, from the heavens. The Hebrew grammar here indicates that one YHWH rains fire from another YHWH. But Targum Jonathan substitutes "The Word of YHWH" for the first of the two YHWHs as follows: And the Word of the YHWH caused to descend upon the peoples of Sodom and Gommorah, brimstone and fire from the YHWH in heaven. Shmot (Ex.) 24:1a (YHWH is speaking, see Ex. 20:1-2) Now He [YHWH] said to Moshe, "come up to YHWH..."But Targum Jonathan paraphrases the speaker in Ex. 20:1 with the substitution "the Word [Memra] of YHWH" in place of "YHWH." Proving the WORD and YHWH are the same manifestation of the Elohim of Yisrael. And the Word of YHWH spoke all these glorious words... So it would seem that one of these entities called "YHWH" in these passages from the Torah was actually understood by the Targumists (the Jewish Sages) as being the "Word of YHWH." It was, according to Targum Onkelos, this Word of YHWH that Avraham trusted in And Avraham trusted in the Word [Memra] of YHWH, and He counted it to him for righteousness. Targum Onkelos Gen. 15:6 Avraham prayed in the Name of the Word of YHWH: And Avraham worshipped and prayed in the name of the Word [Memra] of YHWH, and said, "You are YHWH who does see, but You cannot be seen." (Jerusalem Targum Gen. 22:14)Note that here Avraham prays "in the name of the Word of YHWH" to the YHWH who "cannot be seen." Here two YHWHs are very apparent. Avraham is praying in the name of the Word of YHWH but is praying to the YHWH who cannot be seen. This idea is reinforced elsewhere as follows: And Hagar praised and prayed in the name of the Word [Memra] Of YHWH who had revealed Himself to her (Jerusalem Targum Gen. 16:3) It was this Word of YHWH that Jacob also trusted in: And Jacob vowed a vow, saying, "If the Word [Memra] the way that I go, and of YHWH will be my support, and will keep me in will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Word [Memra] of YHWH be my Elohim. Targum Onkelos on Gen. 28:20-21 King David also urged Israel to trust in the Word of Yah as the Targum of Psalm 62 reads: Trust in the Word of Yah at all times, O people of the house of Yisrael! Pour out before Him the sighing of your heart; Say, Elohim is our trust forever. Targum on Psalm 62:9 This "Word of YHWH" was, according to Targum Jonathan, the Creator: And the Word [Memra] of YHWH created man in his likeness, in the likeness of YHWH, YHWH created, male and female created He them. (Targ. Jonathan Gen. 1:27) This idea is also put forward in the Jerusalem Targum: And the Word [Memra] of YHWH said to Moses: "I am He who said unto the world 'Be!' and it was: and who in the future shall say to it 'Be!' and it shall be." And He said: "Thus you shall say to the children of Yisrael: 'I Am' has sent me to you." (Jerusalem Targum Ex. 3:14)The Fragmentary Targum of the Torah also expresses that the Word of YHWH was the Creator: The first night, when the "Word of YHWH" was revealed to the world in order to create it, the world was desolate and void, and darkness spread over the face of

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the abyss and the "Word of the Lord" was bright and illuminating and He called it the first night. Fragmentary Targum Ex. 12:42 That the Word of YHWH was the Creator can also be seen in the TaNaK itself: By the Word of YHWH were the heavens made, and all the hosts of them by the Spirit of His mouth. Ps. 33:6 The Word was also the covenant maker. For example the Noachaic covenant was between the Word and all mankind: And YHWH said to Noah, "This is the token of the covenant which I have established between My Word [Memra] and between all flesh that is upon the earth. Targum Onkelos Gen. 9:17 The Word also made the Abrahamic covenant as Targum Onkelos also paraphrases: And I will establish my covenant between My Word [Memra} and between you Targum Onkelos Gen. 17:7 The Word of YHWH was also the giver of the Mosaic Covenant and the Torah as the Jerusalem Targum makes the Torah benefactor "the Word of YHWH" in Shmot. 20:1. It was to the Word that Yaakov turned to for deliverance: Yaakov said: "My soul does not wait for salvation such as that wrought by Gideon, the son of Yoash, for that was but temporal; neither Samson, which was only transitory; but for that salvation which You have promised to come, through for a salvation like that of Your Word unto Your people, the Bnai Israel; for your deliverance my soul hopes." Targum Jonathan Gen. 49:18 That the Word of YHWH is the Savior is expressed elsewhere: But Yisrael shall be saved by the Word of YHWH with an everlasting salvation By the Word of YHWH shall all the seed of Israel be justified. Targum Jonathan Is. 45:17, 25 But I will have mercy upon the house of Yehudah, and I will save them by the Word of YHWH, their Elohim. Targum Jonathan Hosea 1:7 The Memra (WORD) brings Israel nigh unto [YAH] and sits on His throne receiving the prayers of Israel. Targ.Yer. to Gen.4:7 My Shekinah I shall put among you, My Memra (WORD-LOGOS) shall be unto you for a redeeming deity, and you shall be unto My Name a holy people. Targ.Yer. to Lev.22:2 The Memra will roar to gather the exiles Targ.Hos.11:5VIII-30 In the Memra the redemption will be found. Targ.Zech.12:5

By studying these Targums from the Jewish sages, we can come to the conclusion that they knew the Memra (WORD) was deity and a personification of the WORD of YHWH. By belief, we understand that the ages were prepared by the WORD of Elohim, so that what is seen was not made of what visible. Ivrim 11:3 The closed MEM of Yeshayahu 9:7 Of the increase of His rule... Yeshayahu 9:7 vCrok The Messianic prophecy found in Yeshayahu 9:7 is final evidence from the original Hebrew words. The closed MEM is always used AT THE END OF A WORD.THE ONLY EXCEPTION IS WHERE IT IS FOUND IN THE PROPHECY IN YESHAYAHU 9:6 THERE THE CLOSED MEM IT IS FOUND IN THE MIDDLE OF THE WORD, which indicates (according to the modern rabbis) an increase in the Messiahs government. That word is lemarbe meaning to increase. Normally (as any beginning Hebrew student would have learned), in the middle of the word you would find an open MEM. The Zohar says, ... The closed mem refers to the fact that the Messiah would be born from a closed womb. The Jewish Hebrew scholar, Professor David Flusser has said, ... And the Virgin Birth? Nor does that go against Jewish thinking.

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Richard Wurmbrand, the Messianic Jew who survived the Holocaust, (commenting on this portion of the Zohar, as he shared this with a Jewish rabbi), Isaiah put a closed MEM in the middle of the word to show the reader who was destined to understand it that the Divine Child of whom this prophecy speaks would be born of the closed womb of a virgin. Concluding Thoughts

Absolutely, there are no grounds, grammatically, historically, from Jewish traditional, Scripture, or even logically, for any perplexity as to the main point of this prophecy in Yeshayahu, the supernatural impregnation and bringing forth of the Moshiach Yahshua. We do not profess or believe the dogma of the immaculate conception, which is a Doctrine of the Roman Catholic faith, but we do hold fast to the Torah Truth of a supernatural virgin birth of the Messiah, Yahshua.

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Chapter 6: YHWHs Sign to Ahaz- a Virgin
Therefore YHWH Himself shall give you an ot (sign); Hinei, HaAlmah61 (the unmarried young virgin) shall conceive, and bear Ben, and shall Shmo Imannu-El. Yeshayahu 7:14 OJB

If, according to the TaNaK, Moshiach was not born of the almah (virgin), then He is not Ben HaElohim, he is not Moshiach, and we are not delivered from our Torah breaking by the one who is "EL with us. His birth was prophesied to be an ot (sign) or miraculous. Do they really believe that Elohim is subject to the laws of physics and biology? Nothing is impossible for Him. He is the Sovereign of the Universe. Thus, in order to find the true Messiah, we must look into the Scriptures. Is anything too hard for YHWH? Bereshith 18:14 There is nothing too difficult for thee. Yirmeyahu 32:17b H6381-HARD pala'-paw-law'A primitive root; properly perhaps to separate, that is, distinguish (literally or figuratively); by implication to be (causatively make) great, difficult, wonderful: - accomplish, (arise . . . too, be too) hard, hidden, things too high, (be, do, do a, shew) marvelous (-ly, -els, things, work), miracles, perform, separate, make singular, (be, great, make) wonderful (-ers, -ly, things, works), wondrous (things, works, -ly). The Text The Hebrew of this text from Yeshayahu says, Hu LaKes OT LaKen YiTen YHWH62 this indicates that YHWH HIMSELF will give you a sign. The word you in the text is in the plural indicating that the sign would be given to the whole nation, not just Ahaz. The issue at stake in this SIGN is emunah (belief). Salvation from the enemies of Yisrael certainly would require emunah. Salvation from the enemies of the human soul also requires emunah. Temporal salvation reveals the souls salvation in type. The Messiah would offer salvation to all who have emunah in His atonement. The navi (prophet) connects his vision of the distant future with the situation that Yehudah was then facing from her enemies. The use of the Hebrew LaKen indicates a contrast in the context of Ahazs unbelief in Elohim. YHWH would give the whole nation a sign in a prophetic promise of the Messiah being born in a miraculous manner. The Hebrew word Hineh (Behold) introduces something of great importance just about to happen, or to happen in the future. Hineh is used 18 times in Yeshayahu in the imperfect tense. The Words Almah and Betulah Judges 8 mentions royal bearing (Shoftim 8: 18) and also the word pilegesh (concubine, in verse 31). Also, in Shir Hashirim 6 : 8 a passage infers the royal bearing in the harem of the pilegesh as concubine and the royal bearing of malkah (queen) as legitimate royal wife and the royal bearing of almah (who in the harem has the royal bearing of betulah or virgin, not merely "young woman" since a merely young woman would throw a question on hereditary rights to the throne in that any young woman who was only that, only a woman, only young, and then introduced into the harem other than a virgin could destabilize the dynastic heirdom for the reason that in dynastic monarchy the child would normally be of the king's body begotten and there can be no question about this fact; so in this matter the three classes of women in the harem--[1] malkah, [2] pilegesh and [3] almah=betulah, Song of Songs 6:8---are crucial terms having to do with not only sexual matters in relationship to the king but political matters visa-vis the succession government of the dynasty of the monarchy.

61 62

See Gen.24:43;Ex.2:8 There are three virgins in Scripture-Rivkah, Miryam, and Miryam This is one of the 134 places that the scribes substituted Adonai for YHWH. The Dead Sea Scrolls have YHWH as does the Aramaic Peshitta (MRY).The Targum Jonathan also has yy the sign for YHWH in the text.

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There are threescore melakhot (queens), and fourscore pilagshim (concubines), and alamot (young unmarried virgins) without number. Shir HaShirim 6:8

This matter of royal bearing of the almah as betulah or virgin is decisive in translating Yeshayahu 7:14 "ha- Almah" as "the virgin" particularly here since the context of Bait David" (verse 13) shows that a royal almah, not just any almah, is in view. In Shir Hashirim 1:3; Yeshayahu 7:14; Bereshis 24:43; Shemot 2:8; Mishle 30:19 the word means explicitly or implicitly "virgin" and where "young unmarried woman" is not an adequate rendering, since the king was not interested in only "young unmarried women" in his harem, but demanded "virgin unmarried maidens"; the older Jewish translations like Harkavy's in fact translated the word as "virgin" in Song of Songs 6:8 until it became "religiously incorrect" to do so in later Jewish translations into English. In Yoel 1:8 where betulah is used of a married woman; almah is always a young unmarried betulah in Scripture. We have no word in English to differentiate an unmarried from a married virgin. But they say, we have no word in English to differentiate a young horse from a younger horse--so what? Not so, in English we have a very precise nomenclature for horses. We have "filly" (a young female horse), or "mare" (a fully mature female horse) or "foal" (a horse not yet one year old), or "yearling" (a horse one year old dating from January 1 of the year after the year of foaling). So "young horse" is inadequate in the world of horses, just as "young woman" is inadequate in the TaNaK. Just as modern racetrack enthusiasts require more precision in their "horse" vocabulary, so too the Hebrews did with their "woman" vocabulary. An almah is an unmarried, virginal, sexually ripening young woman; a betulah is a virginal married or unmarried woman, and she may be old, she does not have to be young; a na'arah is a girl or young woman; a zonah is a non-virginal harlot or prostitute; a noefet is an adulteress; an agunah is a woman whose husband's whereabouts are unknown ; a pilegesh is a concubine; an isha is a woman/wife; a gerushah is a divorcee; a gevirah is a noble woman or queen mother; and a malkah is a queen. Notice all these terms for women are defined by her relationship to the man, since, according to Bereshith, woman was made for man. "Young woman" is as out of place in Hebrew nomenclature as "young horse" is in racetrack nomenclature; "young woman" is imprecise. There is a Hebrew word for "young woman" which Boaz says twice in reference to Ruth- "na'arah" ("young woman"), used in Ruth 2:5 and Ruth 4:12. Here virginity is not implicit and in fact Ruth is a young widow who had been married before and for some time. Notice the precision of language: Song of Songs 6:8 does not say "ne'arot" without number (ne'arot=young women plural, na'arah = young Mishle speaks of the derech gever (way of a man) with an almah (Mishle 30:19), but when this is referenced in Scripture in Genesis 24:65, the derech (way) of the almah Rivkah and the gever Yitzchak shows the young woman still a virgin (Gn 24:65). The virgin whose seed (Moshiach) crushes HaSatan's head (Genesis 3:15) is the almah whose supernatural conception of Moshiach is a sign to the House of David. One more point, in Genesis chapter 24, almah and betulah (24:43; 24:16) are used nearly synonymously. Now, to illustrate, if we say the "lad" sat by the well and then if we say the "boy" walked around the well, and if we are talking about the same person, then obviously we are using "lad" and "boy" in a synonymous fashion and it is only our bias that would have us try to make some distinction between the terms. In Genesis 24, Rivkah is called an "almah" and in the same breath she is also called a "betulah," showing some kind of interchangeable correlation between the words. In the illustration, the semantic freight which both "lad" and "boy" carry is youth and also maleness, making it possible to use the terms "lad" and "boy" of the same person interchangeably. One could not seriously, use the term "geezer" (elderly eccentric man) and "lad" interchangeably of the same person, and one could not use the Biblical Hebrew word "zonah" (a non-virgin harlot, prostitute) and "betulah" of the same person interchangeably (the TaNaK never uses zonah and almah regarding the same person); but the TaNaK does in fact use "almah" and "betulah" in Genesis 24:43 and Genesis 24:16 of the same person (Rivkah) because both terms carry the common semantic view of femaleness and virginity. In Genesis chapter 24, Rivkah is called an almah and she is also called a betulah, showing that, if not virginal, an almah would not be an almah. In Genesis 24 HaAlmah is used as a

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synonym for na'arah-betulah. Virginity is at implicit in the term "almah" or an almah could not be called a betulah. It would never do in Hebrew to say that the pilegesh (concubine) approached the well and then say the betulah sat by the well and yet be talking about the same person. Virginity is definitely not implicit in the term pilegesh (concubine). Moreover, as a translation for "almah," "young woman" destroys the virginal conception of the Moshiach, without which he is not Ben HaElohim Moshi'a of Adam's rebellious progeny. So we see the verse proves true that says "some twist the Scriptures to their own destruction (2 Kepha 3:16)." Those who convince themselves that there is no distinction between "na'arah" (young woman) and "almah" (young virgin) have Hebrew usage and context against them. Also, in Yeshayahu 7:14 the Jewish scholars, who translated the Targum Hashivim [Septuagint Hebrew Bible Greek translation] in the Third Century B.C.E. for the Hellenists, translated the Hebrew word "almah" as the Greek word "parthenos"--which can only mean, "female of marriageable age with focus on virginity" [F.W.Danker Greek-English Lexicon, page 777]. Notice other times parthenos ("virgin") is used in the Greek NT: Mt 25:1, 7, 11; Lk 1:27; 1C 7:25; Acts 21:9. The Septuagint translators also translated "haalmah" in Genesis 24:43 as "parthenos" showing that both Rivkah the almah and the mother of the Moshiach, Moshiach who is EL with us, are both "haalmah" and both "parthenos" and both "the virgin". Let it be said that perhaps these ancient sages understood the word "almah better than the modern translators. J.A. Motyer writes: "In Song of Solomon 6:8, the alamot [plural of almah], contrasted with queens and concubines, are unmarried and virgin" (The Prophecy of Isaiah, Inter-Varsity Press, Leicester England, 1993).

Yeshayahu was definitely speaking of the unmarried young virgin. This translation is "orthodox" because it is true to the Hebrew Scriptures and preserves the supernatural birth of the Ben David Ben Elohim Moshiach, the Savior (Goel, Oisleizer) of the World. "EL-with-us" cannot be Hezekiah, as some teach, because Hezekiah had already been born. Moshiach is called not only "EL-with-us" but "mighty EL" (Isaiah 9:5[6] and 10:21) and more than once is called Ben HaElohim. . Just as Moshiach had a real presence in the wilderness (Num 21:16-18; 1C10:4), Moshiach's real presence in the Bait David forms an eschatological time line: his coming is in the future when the Bait David will suffer subjugation indicated by the fact that desert food, thickened milk and honey, will be the future oppressive diet ( Yeshayahu 7:22) because of the capitulation of Ahaz to Assyria, with Assyria's imperial despotic evil having various future manifestations from Babylonian to Roman Imperial kingdoms, until the prophecy to the dynasty of the Bait David is literally fulfilled in Moshiach. When this prophecy achieves its fulfillment, history would finally confirm that the time line here covers more than 700 years, with only a handful of years set apart to describe the brief time before Yehudah's enemies, Syria and the northern kingdom of Yisrael, will pose no more threat to Yehudah ( Yeshayahu 7:16). Proverbs 30:1-19 should include a commentary that helps to explain how, in spite of teenage unwed mothers, the Isaianic unmarried young virgin conceiving is not as scandalous a sign as may at first appear. The reason is that in conceiving she is still the unwed "virgin," (not an unwed zonah worthy of stoning), and the one conceived is called El" in Hebrew, even "EL with us," giving a clear derivative clue to his paternity. "Bethulah. Virgin, maid, maiden; probably from an unused verb batal 'to separate.' Although Hebrew lexicons and modern translations generally translate bethulah as 'virgin,' G.J. Wenham ("Bethulah 'A Girl of Marriageable Age,' VT 22: 326-48)and Tsevat (TDOT II, p.338-43)contest this as a general meaning but prefer 'a young (marriageable) maiden." But whereas Wenham does not concede the meaning 'virgin' in any text, Tsevat allows this meaning in three out of its fifty-one occurrences (Lev. 21:13f; Deut. 22:19; Ezek. 44:22). In any case, a strong case can be presented that bethulah is not a technical term for virgo intacta in the OT, a conclusion that has important bearing on the meaning of "almah" in Isa. 7:14. Theological Wordbook of the Old Testament, eds. R.L. Harris, G.L. Archer, and B.K. Waltke, Vol. I, Aleph-Mem, p. 137; "Bethulah, A Girl of Marriageable Age," Vetus Testamentum 22, p. 326-348); M. Tsevat, in Theological Dictionary of the Old Testament, eds. H. Botterweck and H. Ringren, p. 338-343

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"One argument against taking bethulah as virgo intacta is that such an understanding makes the following expression (No man had known her) redundant. But this is not necessarily the case, for the Hebrew Bible provides other instances of redundant or idem per idem constructions. Thus Job 24:21 refers to "the sterile female who does not bear children." One would think that 'the sterile female' would be sufficient. Of course sterile women do not bear children. Cf. also Isa. 54:1, 'Sing, barren one, who did not bear.' Or 2 Sam. 14:5, 'I am a widow and my husband is dead....A clearer indication that bethulah does not necessarily mean 'virgin,' as we use that word today, comes from verses like Joel 1:8, in which a bethulah mourns 'the husband of her youth'. Looking again then at the two phrases in v.16, I suggest that bethulah designates Rebekah as a marriageable woman. The following sentence, No man had known her, specifies her premarital virginity V.P. Hamilton, The New International Commentary on the Old Testament, The Book of Genesis: Chapters 18-50, Vol. II, Comment on Genesis 24:16 "But it is altogether improbable that the wife of the prophet should be intended. For if it were to her that he referred, he could hardly have expressed himself in a more ambiguous and unintelligible manner; and we cannot see why he should not have said ishtiy or hanviyah, to say nothing of the fact that there is no further allusion made to any son of the prophet of that name, and that a sign of this kind founded upon the prophet's own family affairs would have been of a very precarious nature. And the meaning and use of the word almah are also at variance with this. For whilst bethulah (from bathal, related to badal, to separate, sejungere) signifies a maiden living in seclusion in her parents' house and still a long way from matrimony, almah (from 'alam, related to chalam, and possibly to alam, to be strong, full of vigor, or arrived at the age of puberty) is applied to one fully mature, and approaching the time of her marriage." F. Delitzsch, Commentary on the Old Testament, Vol. VII, Isaiah, Part I, p. 217

"If led by these remarkable coincidences to examine more attentively the terms of the prophecy itself, we find, the mother of the promised child described not as a woman or as any particular woman merely, but as
ha'almah a term which has been variously derived from 'lm to conceal, and from alam [Arab.] to grow up, but which, in the six places where it occurs elsewhere, is twice applied to young unmarried females certainly (Gen. xxiv. 43; Exod. ii. 8) and twice most probably (Ps. lxviii. 25; Sol. Song i. 3), while in the two remaining cases (Sol. Song vi. 8; Prov. xxx. 19) this application is at least probable as any other. It would therefore naturally suggest the idea of a virgin, or at least an unmarried woman. It is said, indeed, that if this had been intended, the word bethulah would have been employed; but even that word is not invariably used in its strict sense (see Deut. xxii. 19; Joel i. 8), so that there would still have been room for the same cavils, and perhaps for the assertion that the idea of a virgin could not be expressed except by periphrasis. J.A. Alexander, Commentary on the Prophecies of Isaiah, pp. 167-8 "There is no instance where it can be proved that almah designates a young woman who is not a virgin. The fact of virginity is obvious in Gen, 24:43 where almah is used of one who was being sought as a bride for Isaac. Also obvious is Ex. 2:8. Song 6:8 refers to three types of women, two of whom are called queens and concubines. It could be only reasonable to understand the name of the third group, for which the plural of almah is used, as meaning "virgins". In Ugaritic the word is used in poetic parallel with the cognate of bethulah." Theological Wordbook of the Old Testament, eds. R.L. Harris, G.L. Archer, and B.K. Waltke, Vol. II, Nun-Taw, p. 67 "The translation virgin (almah) is widely disputed on the ground that the word means only 'young woman' and that the technical word for 'virgin' is bethulah. Of the nine occurrences of alma those in 1 Chronicles 15:20 and the title of Psalm 46 are presumably a musical direction but no longer understood. In Psalm 68:25; Proverbs 30:19 and Song of Solomon 1:3 the context throws no decisive light on the meaning of the word. In Genesis 24:43 and Exodus 2:8 the reference is unquestionably to an unmarried girl, and in Song of Solomon 6:8 the alamoth contrasted with queens and concubines, are unmarried and virgin. Thus, wherever the context allows a judgment, alma is not a general term meaning 'young woman' but a specific one meaning 'virgin'. It is worth noting that outside the Bible, so far as may be ascertained, alma was never used of a married woman. J.A. Motyer, The Prophecy of Isaiah: An Introduction and Commentary, comment on Isaiah 7:14 "Although the primary idea of this word is not unspotted virginity, for which the Hebrews had a special word, bethulah, "virgin" is, nevertheless, the proper rendering in Isaiah 7:14 of almah, which may not only take this meaning (Gen. 24:43), but in light of Matt. 1:23 must take this meaning. The Holy Spirit through Isaiah did not

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use bethulah, because both the ideas of virginity and marriageable age had to be combined in one word to meet the immediate historical situation and the prophetic aspect centering in a virgin-borne Messiah. Unger's Bible Dictionary, ed. M.F. Unger, "Virgin", p. 1159 \ The Septuagint The Septuagint, the TaNaK translated into Greek by Jewish Sages 200 years before Yahshua came (200 BCE), is a valuable tool for helping us to understand how the ancient Jewish people of that time understood the Hebrew Scriptures. For almah in Yeshayahu 7:14, the Jewish translators used the specific Greek word for virgin (par-thay-nos). Therefore, before any controversy about Yahshua being born of a virgin came into Jewish and Nazarene understanding, the authoritative Jewish version of the Greek TaNaK declared that the virgin would conceive and bear a son, and that he would be EL with us. 'Since betula is used many times in the OT as a specific word for 'virgin,' it seems reasonable to consider that the feminine form of this word is not a technical word for a virgin but represents a young woman, one of whose characteristics is virginity. This is borne out by the fact that the LXX' (Septuagint), 'translates it as parthenos in two of its seven occurrences, and that its use in Isa 7:14 was quoted to Joseph by the angel as a prediction of the virgin birth. Some translators interpret Mt 1:22-23 as being simply a comment by Matthew, but it is more reasonable to consider that the argument that convinced Joseph was the fact, pointed out to him by the angel, that such an event had already been predicted by Isaiah. There is no instance where it can be proved that 'alma' designates a young woman who is not a virgin. The fact of virginity is obvious in Gen 24:43 where alma is used of one who was being sought as a bride for Isaac. Also obvious is Ex 3:8. Song 6:8 refers to three types of women, two of whom are called queens and concubines. It could be only reasonable to understand the name of the third group, for which the plural of 'alma' is used, as meaning 'virgins.' The Theological Wordbook of the Old Testament

Throughout the Septuagint, the general word used to translate both almah and bethulah is parthenos, though neanis is used to render almah in both of that word's appearances in the Song of Solomon. Interestingly, the most explicit place in the TaNaK where bethulah is used to denote a woman who is obviously NOT a virgin is translated as numphos (young), not as parthenos, in Yoel 1:8. Lament like a betulah girded with sackcloth for the baal of her youth. From Mattitayahu The verb EGENNESEN (begat) is used 38 times in Mattitayahu 1.2-16, but there is a change in the inflected form in its use in verse 16 - "and Yaakov begat (EGENNESEN) Yosef, the husband of Mary, of whom was born (EGENNETHE) Yahshua, who is called Moshiach." The word EGENNESEN is the aorist active indicative and EGENNETHE is the aorist passive indicative of the root verb GENNAO. In vs.16, there is a deliberate change from active voice to the passive in describing the birth of Yahshua. EGENNETHE in the phrase "of whom was born Yahshua" is passive and it emphasises that in contrast to all the preceding men who sired their sons, Yosef did not begat Yahshua. This usage stresses that Yahshua was born of Miryam without any participation by Yosef. This is a strong biblical proof for the virgin birth of HaMoshiach. In Matt. 1:16, the relative pronoun HES (of whom) is feminine singular and its antecedent is Miryam. This usage clearly indicates that Yahshua was born of Miryam alone and not of Miryam and Yosef. This is one of the strongest evidences for the virgin birth of HaMoshiach.

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Yosef was represented as the guardian but not the father of Yahshua. Some "supposed" that Yosef was the father of Yahshua. Luke 3:23 states: "and Yahshua himself was beginning to be about thirty years old; being as was supposed son of Yosef"; "As was supposed" is the translation of OS ENOMIZETO. The verb is ENOMIZETO the imperfect passive indicative of NOMIZO which means to think or consider. This verb is used 15 times in the Brit Chadasha and has the meaning of supposition rather than actuality (Matt. 5:17; 10:34; 20:10; Luke 2:44; 3:23; Acts. 7:25; 8:20; 14:19; 16:13, 27; 21:29; 17:29; I Cor. 7:26,36; I Tim. 6:5). Mattithyahus reference to the Messiah not having a human father is Bereshith 3:15.This is the first concept of the womans seed. A woman does not have seed. It is the man who possesses the seed and the woman carries it. We can see this in the Midrash on Bereshith 4:25: For Elohim, said she, hath appointed me another zerah in place of Hevel, whom Kayin killed. remember their homes [i.e. their wives] and repair thither immediately.1 AND SHE CALLED HlS NAME SETH: FOR Elohim HATH APPOINTED ME ANOTHER SEED, etc. R. Tanhuma said in the name of Samuel Kozith2: [She hinted at] that seed which would arise from another source, 3 viz. the king Messiah. INSTEAD OF ABEL, FOR CAIN SLEW HlM. Through the sin against Abel, Cain was slain.4 It was as if two trees were standing near each other, and a wind uprooted one of them, which fell upon the other and uprooted it too. Similarly, you read, INSTEAD OF ABEL, FOR HE SLEW CAIN. Midrash Rabah 23:5

Honesty When translators of the text of Yeshayahu 7:14, say that the word almah doesn't mean 'virgin' but a 'young maiden' implying that the woman could have known a man, they are being dishonest. We expect their knowledge of Hebrew to be excellent. For them to present almah, and say that it does not mean virgin, is nothing less than dishonest. If the leaders they rely upon are not being honest with them, how can they truly make a competent decision? The Rabbis should be trying to teach the Truth, even if it means laying down all their prejudices about Yahshua. They should be telling their people what the TaNaK teaches about Moshiach. Many rabbis who actively oppose the Besorah of Yahshua have lost objectivity in their zeal to disprove the truth of the Besorah. The teachings of the sages are often contradictory and most rabbis simply follow whichever one expresses a viewpoint that gives no credibility to the Nazarene viewpoint of the birth of Messiah.

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Chapter 7: The Pierced Moshiach of Tehillim 22
Tehillim |22| (For the one directing. To the Deer of the Dawn. Mizmor David.) Eli, Eli, lamah azavtani? [Mt 27:46] Why art Thou so far from my yeshuah, and from the words of my groaning? |2 [3]| Elohai, I cry yomam, but Thou hearest not; and v'lailah, and am not silent. |3 [4]| But Atah Kadosh, O Thou enthroned on the tehillot Yisrael. |4 [5]| Avoteinu trusted in Thee; they had bitachon, and Thou didst deliver them. |5 [6]| They cried unto Thee, and were delivered; they had bitachon in Thee, and were not disappointed. |6 [7]| But I am a tola'at, and no ish; a reproach of men, and despised of the people [see Yeshayah 53:3 on the despised Moshiach]. |7 [8]| All they that see me mock me; they shoot out the lip, they shake the rosh, saying, |8 [9]| He trusted in YHWH; let Hashem rescue him; let Him deliver him, since He delights in him. |9 [10]| But Thou art He that took me out of the womb; Thou didst make me trust when I was upon the breasts of immi. |10 [11]| I was cast upon Thee from the womb; Thou art Eli from the womb of immi. |11 [12]| Be not far from me; for tzoros is near; and there is none to help. |12 [13]| Parim rabbim (many bulls) have encompassed me; strong bulls of Bashan have beset me round about. |13 [14]| They opened wide their mouths upon me, like an aryeh roaring and tearing prey. |14 [15]| I am poured out like mayim, and all my atzmot are out of joint; my lev is like wax; it is melted away within me. |15 [16]| My ko'ach is dried up like baked clay; and my leshon cleaveth to my jaws; and Thou layest me in the aphar mavet (dust of death). |16 [17]| for kelavim have surrounded me; the Adat Mere'im (congregation of evil men) have enclosed me; ka'aru yadai v'ragelai (they pierced my hands and my feet; [Isa 53:5; Zech 12:10 and medieval Hebrew Scripture manuscripts as well as the Targum HaShivi]. |17 [18]| I can count all my atzmot; the people stare and gloat at me. |18 [19]| They divide up my garments among them, and for my clothing they cast goral (lots) [Mt 27:35; Lk 23:34; Yn 19:24]. |19 [20]| But be not Thou far from me, YHWH; O my strength, hasten Thee to help me. |20 [21]| Deliver my nefesh from the cherev, my yechid (only one, only [nefesh]) from the power of the kelev (dog). |21 [22]| Hoshieini from the mouth of the aryeh; for Thou hast heard me from the karnayim of the wild bulls. |22 [23]| I will declare Thy Shem unto my Achim; in the midst of the Kahal will I praise Thee. |23 [24]| Ye that fear YHWH, praise Him; all ye Zera Ya'akov, give Him kavod; and fear Him, all ye Zera Yisrael. |24 [25]| For He hath not despised nor disdained the enut ani (affliction of the afflicted); neither hath He hid His face from him; but when he cried unto Him, He heard. |25 [26]| My tehillah shall be from Thee in the Kahal Rav; I will fulfill my nedar before them that fear Him. |26 [27]| The anavim (meek) shall eat and be satisfied; they that seek Him shall praise YHWH. Let your levav live forever! |27 [28]| All the ends of HaAretz shall remember and turn unto YHWH; and all the mishpechot of the Goyim shall bow down in worship before Thee. |28 [29]| For the Meluchah is YHWH's: and He is the Moshel over the Goyim. |29 [30]| All they that thrive upon HaAretz shall eat and worship; all they that go down to the aphar (dust) shall bow before Him; even he who cannot keep alive his own nefesh. 30 [31]| Zera shall serve Him; it shall be told to the generation [to come] concerning Adonoi. |31 [32]| They shall come, and shall declare His tzedek unto an Am Nolad (a [future] people that shall be born), that He hath done this. Tehillim 22 was written around 1,000 BCE by David Melek Yisrael. This Tehillim describes in detail the piercing and the death of the Moshiach. His description is very graphic and anyone can objectively see the piercing and the impaling of Yahshua upon the tree. Nothing in the life of David could ever match this description and account found in this Psalm. Anti-Missionaries claim there are no references in the TaNaK of the impaling of the Messiah. They dismiss the translations of Tehillim 22 verse 16 as a Nazarene corruption of the Hebrew text. Let us examine the evidence and arrive at an unbiased verdict. The Usage of Impaling on a Tree Crucifixion as a punishment was used among the Egyptians, the Carthaginians, the Persians, the Assyrians, Scythians, Indians, Germans, and the Greeks and Romans. Alfred Edersheim, a Messianic Jew, writes:

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As mostly all abominations of the ancient world, whether in religion or life, crucifixion was of Phoenician origin, although Rome adopted, and improved on it. The modes of execution among the Jews were: strangulation, beheading, burning, and stoning. In all ordinary circumstances the Rabbis were most reluctant to pronounce sentence of death. This appears even from the injunction that the Judges were too fast on the day of such a sentence. Indeed, two of the leading Rabbis record it, that no such sentence would ever have been pronounced in a Sanhedrin of which they had been members. The indignity of hanging - and this only after the criminal had been otherwise executed - was reserved for the crimes of idolatry and blasphemy. The place where criminals were stoned (bet haseqilah) was on an elevation about eleven feet high, from whence the criminal was thrown down by the first witness. If he had not died by the fall, the second witness would throw a large stone on his heart as he lay. If not yet lifeless, the whole people would stone him. At a distance of six feet from the place of execution the criminal was undressed, only the covering absolutely necessary for decency being left. In the case of Yshua we have reason to think that, while the mode of punishment to which He was subjected was un-Jewish, every concession would be made to Jewish custom, and hence we thankfully believe that on the Cross He was spared the indignity of exposure. Such would have been truly un-Jewish. Life and Times of J-sus the Messiah by Alfred Edersheim, book 5 chapter 15 Execution-stake, Greek stavros, usually translated cross. Actually it was a vertical wooden stake with a crossbar, usually shaped more like a T than the Chr-stian symbol, used by the Romans to execute criminals who were not Roman citizens (Roman citizens sentenced to death were given a less painful way to die). It was not a normal Jewish means of execution. Halakhah specified four methods of executionstoning, burning, beheading and strangling (Mishna Sanhedrin 7:1)but not hanging or being suspended from a cross (see Ga 3:13, 1 Ke 2:24). However, in Roman-occupied Israel public crucifixions were common: the condemned man carried the crossbar of the stake on which he was to be executed to the place of execution and was nailed to it by his wrists and ankles. Then the stake with him on it was pounded into the ground, where he was left hanging in excruciating torment until he expired, usually many hours later. Also it was a death of utter infamy (Pp 2:8); a modern cultural equivalent would be electrocution. To grasp the enormity of Yshuas crucifixion process, picture the legitimate and glorious King of the whole world being put to death as a criminal in the electric chairwith too little electricity, so that it took hours for him to die instead of secondswhile crowds gaped and jeered. When the late Jewish comedian Lenny Bruce invited his audience to imagine Gentiles wearing little electric chair models around their necks he was resonating with a deep truth... Death by execution on a stake as a criminal, literally, the death of the cross (see Mt 10:38N). This was the most humiliating possible death in two contexts. In the Roman setting, it was reserved for criminals who were not Roman citizens; citizenship entitled even capital criminals to better treatment when being executed. In the Jewish setting, the victim of crucifixion came under a curse (Deuteronomy 21:23, quoted at Ga 3:13 in connection with Yshua); for Jews this was an obstacle (1C 1:23) to regarding Yshua as the Messiah. The curse of separation from Elohim brought about by human sin (Isaiah 59:2) was endured by the sinless Savior (Mt 27:46) and thus removed as a barrier between human beings and Elohim, as taught in Ro 5:911. At the same time Yshuas death both resembles and is distinct from what Jewish tradition understands as death <al kiddush-HaShem, martyrdom for the sake of sanctifying the name of YHWH. 63 Dr. David Stern, JNT Commentary

One has to understand that impaling did not exist in the Hebrew culture at the time of this prophetic Tehillim. The Hebrew words tala and yaqa (Bemidbar 25:4, Devarim 21:22, 2 Shemuel 18:10) are generally translated as to hang, to kill, and to execute. According to the Hebrew sources, the body was not hung upon a tree by the hands until after death had taken place. Hanging after death was not rare; the victim was killed first as an act of mercy.64 The impaling of live victims did not occur in the TaNaK. Execution by the Hebrews was by stoning not impaling. The body was hung on a tree as a warning to others (Yehoshua 10:26). The body was to be taken down and buried before night came.

63The Jewish New Testament Commentary, (Clarksville, MD: Jewish New Testament Publications) 1996. 64 Ungers Bible Dictionary pg.265

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Crucifixion of live victims came around 800 years AFTER this Tehillim was written, as it was a Roman and Phoenician custom introduced around 200 BCE. Alexander the Great ordered the impaling of 2,000 Tyrians after his victory in the city of Tyre. This form of punishment was abolished by Constantine towards the end of his life. The usage of the tree for impaling was reserved by the Romans for the worst kind of malefactors and slaves. This proves that it was the Romans who executed Yahshua on the charge of sedition against Caesar and Rome (Luke 23:21-23).Roman citizens could not be impaled. This is why Shaul, who was a Roman citizen, was beheaded and not impaled as Kepha was .This type of death would be considered the most horrible form of death by the Hebrews because of the curse placed upon this person by the Torah. 22 And when a man has committed a sin worthy of death, then he shall be put to death and you shall hang him on a tree. 23Let his body not remain overnight on the tree, for you shall certainly bury him the same day for he who is hanged is accursed of Elohim so that you do not defile the land which YHWH your Elohim is giving you as an inheritance. Devarim 21:22-23 4 Truly, He has borne our sicknesses and carried our pains. Yet we reckoned Him stricken, smitten by Elohim, and afflicted. Yeshayahu 53:4 Hebrew Sources The ancient Jewish writing, Pesikta Rabbati, claims that Tehillim 22 is referring to the Messiah of Yisrael. [At the time of Messiahs creation] , the Holy One, blessed be He, will tell him in detail what will befall him: There are souls that have been put away with thee under My throne, and it is their sins which will bend thee down under a yoke of iron and make thee like a calf whose eyes grow dim with suffering, and will choke thy spirit as with a yoke; because of the sins of these souls thy tongue will cleave to the roof of thy mouth. Art thou willing to endure such things?...The Messiah will say: Master of the universe, with joy in my soul and gladness in my heart I take this suffering upon myself, provided that not one person in Yisrael perishDuring the seven year period preceding the coming of the son of David, iron beams will be brought and loaded upon his neck until the Messiahs body is bent low. Then he will cry and weep, and his voice will rise up to the very height of heaven, and he will say to Elohim: Master of the universe how much can my strength endure? How much can my spirit endure? How much my breath before it ceases? How much can my limbs suffer? Am I not flesh and blood? It was because of the ordeal of the son of David that David wept saying MY STRENGTH IS DRIED UP AS A POTSHERD (Psalm 22:16). It was taught, moreover, that in the month of Nisan the Patriarchs will arise and say to the Messiah: Ephraim, our true Messiah, even though we are thy forbears, thou art greater than we because thou didst suffer for the iniquities of our children, and terrible ordeals befell thee, such ordeals as did not befall earlier generations or later ones; for the sake of Yisrael thou didst become a laughing stock and a derision among the nations of the earth, and didst sit in darkness, in a thick darkness, and thine eyes saw no light, and thy skin cleaved to thy bones, and thy body was as dry as a piece of wood; and thy eyes grew dim from fasting, and thy strength was dried up as a potsherd-all these afflictions on account of the iniquities of our children, all because of thy desire to have our children benefit by that goodness which the holy One, blessed be He, will bestow in abundance upon YisraelWhy does the verse speak twice of mercy: In mercy I will have mercy upon him? One mercy refers to the time when he will be shut up in prison, a time when the nations of the earth will gnash their teeth at him every day, wink their eyes at one another in derision of him, nod their heads at him in contempt, open wide their lips to guffaw, as it is said ALL THEY THAT SEE ME LAUGH ME TO SCORN, THEY SHOOT OUT THE LIP,THEY SHAKE THE HEAD (Psalm 22:8);MY STRENGTH IS DRIED UP LIKE A POTSHERD;AND MY TONGUE CLEAVETH TO MY THROAT;AND THOU LAYEST ME IN THE DUST OF DEATH (Psalm 22:16).Moreover, they will roar at him like lions, as it is said THEY OPEN WIDE THEIR MOUTH AGAINST ME, AS A RAVENING AND ROARING LION.I AM POURED OUT LIKE WATER AND ALL MY BONES ARE OUT OF JOINT;MY HEART IS BECOME LIKE WAX;IT IS MELTED IN MINE INMOST PARTS.(Psalm 22:14-15)They will growl over him like lions who lust to swallow him, as it is said ALL OUR ENEMIES HAVE OPENED THEIR MOUTH WIDE AGAINST US.TERROR AND THE PIT ARE COME UPON

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US, DESOLATION AND DESTRUCTION.(Lam.3:46-47). Pesikta Rabbati, William G. Braude , translator, Vol.2 pp.678-687 This Tehillim has to be prophetically applied to One who would be impaled because his hands and feet are pierced. Some Jewish sources claim that the Hebrew reads, Like a lion they are at my hands and feet. They claim that the Nazarenes manipulated the Hebrew so this verse could point towards Yahshua as the true Moshiach. It is true that the Hebrew does not use the exact word for pierced. However, within the context of to the imagery of the rending of the flesh of the one spoken of in this passage. Also, the Septuagint, which was written around 300 BCE by Jewish sages, translates this passage as they pierced my hands and feet. Those Jewish translators cannot be charged with a Nazarene bias in their translation of this verse into the Greek. In addition, Aquila, a convert to Judaism from the Nazarene faith, translated this from the original Hebrew as they have disfigured my hands and feet. Aquila, a Jew, and a proselyte, under Adrian, about 133 CE, translates eeschunan, they disfigured- a remarkable admission from one who would have gladly opposed the Chr-stian exposition. The little Masora admits that the same Hebrew, which in Is.38:13 means as a lion, has a different meaning here (Psalm 22:16). Jamieson, Fausset, and Brown Biblical Commentary For dogs have surrounded me are Hamans sons. Rabbi Yehudah says they cast spells on me, or bound my feet before Ahashuverosh, and Rabbi Nehemiah says my feet were pierced before Ahashuverosh. The Yalkut Shimoni; Psalm 22:16 .Translation by Dr. Amnon Shor The Hebrew Word KARU/KAARU The word pierced in the Masoretic text is Kaf-alef-resh-yud or KRI-like a lion. IF THIS IS CORRECT, THEN THE HEBREW SENTENCE HAS NEITHER A VERB NOR A SUBSEQUENT PREPOSITION! The translators must provide a verb within the context. When this is done in Hebrew, it is usually words like is, to be, am, should be, to be. Thus, the verse should read like a lion are my hands and feet. The Jewish translations read:65 For dogs have encompassed me; a company of evil-doers have enclosed me; like a lion, they are at my hands and my feet. I may count all my bones; they look and gloat over me. JPS 1917 Like lions they maul my hands and feet. JPS TaNaK Like the prey of a lion are my hands and my feet. Stones TaNaK

This translation of the Hebrew does not fit contextually because the afflicted person is not the lion but a victim of the lion. The 1917 JPS trade the definite article for an indefinite (the for a), supply a third person plural pronoun (they), and add a preposition (at) which is not in the text. The JPS TaNaK translation adds they maul- which is complete conjecture by the Jewish translators. Stones TaNaK also adds to the text by adding the prey of . The use of the word lion ari in rest of the Tehillim lacks the definite article and is spelled ARYEH not ARI. Plus, the enemies of the victim in this Tehillim are always in the plural not singular (see verses 6,7,12,16,17,20).It is clear the translators were prejudiced in their translations of this verse because they refused to look at the more ancient preMasoretic texts and wanted to stay with the Masoretic text. However in other transcripts, such as the LXX, Peshitta, five Medieval Hebrew manuscripts and two Dead Sea Scrolls have Kuf-Alef-Resh-Vav. The Dead Sea Scrolls at Khirbet Qumran (4QPs and 5/6HeVPS) read they pierced even though they use different spellings. The Scroll 4QPs uses the Hebrew word KARU (Kaf-Resh-Vav) and the 5/6HeVPs uses KAARU (Kaf-Alef-Resh-Vav). Karu is the qal perfect 3rd person plural form of KARAH or KUR and means to dig, excavate, bore through, and pierce. There are four other manuscripts that use this word and one of them is 2,050 years old and was found at Qumran.
65

Words in italics are not in the Hebrew text

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The 5/6HeVPs manuscript at Qumran shows some Aramaic influence. It dates 100 years later than the other manuscript. This form of the word-KAARU- is found in seven versions of the Masoretic text. Many Anti-missionaries will claim that KAARU is not even a Hebrew word. I ask them the question, How then did it show up in seven other versions of the Masoretic texts? Why did the Jewish scribes copy this word into the text? They fail to realize (or hope you do not understand) that many words in Hebrew, as with English, may have more than one spelling. The Peshitta (Syriac) and the LXX (Greek) read they pierced my hands and my feet. The anti-missionaries will claim Nazarene text tampering since these texts did exist at the time of the Nazarene faith. But, they do not want you to know that: These are Jewish translations. These manuscripts match the Dead Sea Scrolls that pre-date the era of Yahshua. They match several versions of the Masoretic texts, a Jewish work. The Hebrew Prophets The Hebrew navaim also prophesied that the Messiah would be pierced or wounded for the transgressions of His people. We have at least two other witnesses in the TaNaK of the pierced Messiah. (KJV+) But he1931 was wounded2490 for our transgressions,4480, 6588 he was bruised1792 for our iniquities:4480, 5771 the chastisement4148 of our peace7965 was upon5921 him; and with his stripes2250 we are healed.7495 Yeshayahu 53:4 H2490-chalal-khaw-lal'A primitive root (compare H2470); properly to bore, that is, (by implication) to wound, to dissolve; figuratively to profane (a person, place or thing), to break (ones word), to begin (as if by an openingwedge); denominatively (from H2485) to play (the flute): - begin (X men began), defile, X break, defile, X eat (as common things), X first, X gather the grape thereof, X take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound. Zec 12:10 And I will pour8210 upon5921 the house1004 of David,1732 and upon5921 the inhabitants3427 of Jerusalem,3389 the spirit7307 of grace2580 and of supplications:8469 and they shall look5027 upon413 me (853) whom834 they have pierced,1856 and they shall mourn5594 for5921 him, as one mourneth4553 for5921 his only3173 son, and shall be in bitterness4843 for5921 him, as one that is in bitterness4843 for5921 his firstborn.1060 H1856-daqar-daw-kar' A primitive root; to stab; by analogy to starve; figuratively to revile: - pierce, strike (thrust) through, wound.

The ancient sages of Yisrael have taught that Zechariah 12:10 refers to the first of two Messiahs, Messiah ben Yosef of Ephraim, who would be slain by the goyim. And I shall cause to rest upon the house of David and upon the inhabitants of Jerusalem the spirit of prophecy and true prayer. And afterward the Messiah son of Ephraim will go out to do battle with Gog, and Gog will slay him in front of the gate of Jerusalem. And they shall look to me and shall inquire of me why the nations pierced the Messiah, son of Ephraim. Targum of the Minor Prophets ,p.218,Kevin J. Cathcart & Robert P. Gordon, editors What is the cause of the mourning [mentioned in the last cited verse]? 1 R. Dosa and the Rabbis differ on the point. One explained, the cause is the slaying of Messiah the son of Joseph, 7 and the other explained, the cause is the slaying of the Evil Inclination. It is well according to him who explains that the cause is the slaying of Messiah the son of Joseph, since that well agrees with the Scriptural verse, And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son; 8 but according to him who explains the cause to be the slaying of the Evil Inclination, is this [it may be objected] an occasion for mourning? Is it not rather an occasion for rejoicing? Why then should they weep? [The explanation is] as R. Judah expounded: In the time to come9 the Holy One, blessed be He, will bring the Evil Inclination and slay it in the presence of the righteous and the wicked. To the righteous it will have the appearance of a towering hill, and

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to the wicked it will have the appearance of a hair thread. Both the former and the latter will weep; the righteous will weep saying, How were we able to overcome such a towering hill! The wicked also will weep saying, How is it that we were unable to conquer this hair thread! And the Holy One, blessed be He, will also marvel together with them, as it is said, Thus saith the Lord of Hosts, If it be marvelous in the eyes of the remnant of this people in those days, it shall10 also be marvelous in My eyes.11R. Assi stated, The Evil Inclination is at first like the thread of a spider, but ultimately12 becomes like cart ropes, as it is said, Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart-rope.13Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), Ask of me anything, and I will give it to thee, as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thy inheritance.14 But when he will see that the Messiah the son of Joseph is slain, he will say to Him, Lord of the Universe, I ask of Thee only the gift of life. As to life, He would answer him, Your father David has already prophesied this concerning you, as it is said, He asked life of thee, thou gavest it him, [even length of days forever and ever].NOTES: 15(7) the precursor of the Messiah ben David, the herald of the true Messianic age. (8) Zech. XII, 10.(9) The Messianic age: Talmud Sukkah 52a And now, at the close of His Messianic Work, the Tempter suggested, in the challenge of the Sanhedrists, that Yshua had suffered absolute defeat, and that Elohim had, publicly disowned, the trust which the Messiah had put in Him. He trusteth in Elohim: let Him deliver Him now, if He will have Him. Here, as in the Temptation of the Wilderness, the words misapplied were those of Scripture - in the present instance those of Psa_22:8. And the quotation, as made by the Sanhedrists, is the more remarkable, that, contrary to what is generally asserted by writers, this Psalm was Messianically applied by the ancient Synagogue. More especially was this verse, which precedes the mocking quotation of the Sanhedrists, expressly applied to the sufferings, and the derision which Messiah was to undergo from His enemies: All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head. Edersheim , Life and Times of J-sus the Messiah, book 5 chapter 15 On Psa_22:7 (8 in the Hebrew) a remarkable comment appears in Yalkut on Isa 60, applying this passage to the Messiah (the second, or son of Ephraim), and using almost the same words in which the Evangelists describe the mocking behavior of the Jews at the Cross.Psa_22:15 (16 in the Hebrew). There is a similarly remarkable application to the Messiah of this verse in Yalkut. Edersheim, Appendix 9, book 6, op. cit. Bible Codes Agree The Hebrew Bible Code program agrees with the Messianic significance of the impaling of Yahshua in Zechariah 12:10. In Zechariah 12:10, starting with the second letter in the 15th word, which is the kof ( e ) in the word pierce-daletkof-resh -, and counting every ninety-second letter from the right spells His holiness QDSHI-Kof-dalet-shin-yud. . According to Yeshayahu 52:10 starting with the third letter in the 15th word, in His hands Bet-Yud-Dalet-Vav, and counting every ninety-second letter from left to right spells pierce or Dalet-kof-resh-DQR in reverse. If we count from the Dalet to the right, you will have a Shin, and a Vav .This, at ninety-two letter intervals, the word for His Holiness or QDSHV-Kof-dalet-shin-vav.In Tehillim 22:16, starting with the second letter in the 5th word and counting every ninetysecond letter from right to left spells pierce or DQR-Dalet-kof-resh, the same Hebrew word used in Zechariah 12:10. Continual counting to the ninety-second letter in reverse from the dalet spells Holy or QDSH-Kof-dalet-shin. What are the odds of the same letter sequence arriving at a complementary likeness? These are three different Scriptures, written by three different men who lived hundreds of years apart. In Tehillim 22:17 we read I may tell all my bones: they look and stare upon Me. At twenty-six letter intervals in Yeshayahu 52:14, starting with the third letter in the sixth word, which is marred Mem-shin-chet-tav- MSHCHT and counting every twenty-sixth letter from right to left spells Chazah Chet-zayin-heh, to gaze, look upon, or behold. This agrees with the words in Tehillim 22:17, they look and stare upon Me. In Tehillim 22:15, starting at the second letter in the sixth word and counting every twenty-sixth letter from right to left spells Yshua-Yud-Shin-Vav-Ayin.66
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Thanks to Yacov Rambsel and his book, his Name is J-sus, the Mysterious Yeshua Codes

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Once again, the Bible Codes prove that the Scriptures are the Word of YHWH and that Yahshua is the true Messiah of Yisrael. The Verdict Every prophecy of Tehillim 22 was fulfilled in Yahshua min Nazaret. This is important in determining the correct translation of the word pierced in verse 16.Since both Yeshayahu and Zechariah prophesied that the Messiah would be pierced or thrust through. Various Hebrew manuscripts and the Septuagint correctly translate the Hebrew as pierced. Thus, we may objectively conclude that this word should be rendered pierced. The Hebrew Text we have in the modern translations have a mistaken translation. Prior to Yavneh there were various Hebrew spellings of the word KARU. It was only AFTER Yavneh (around 130 CE) that the Hebrew text became unified and many prophecies reinterpreted by the council. Many texts pre-dating Yavneh translate the verse as they pierced my hands and feet. In their attempt to save Judaism from the Nazarenes, an important Messianic Tehillim was changed in order to point the Yehudi soul away from the true Moshiach. Judaism survived, but at what price? "This Yahshua in fact Elohim made to stand up alive again, of which we all are edim (witnesses unto mavet al Kiddush Elohim). 33"Having been exalted to the right hand of Elohim and having received the havtachah of the Ruach Hakodesh from HaAv, Moshiach poured out this which you also see and hear. 34"For David Hamelekh did not ascend into Shomayim, but he says, "YHWH says to Adoni, SHEV LIMINI ("sit down at my right hand") 35 until I make OYVECHA ("your enemies") your footstool." [Tehillim 110:1] 36"Therefore, assuredly let Klal Yisrael have da'as that this Yahshua, whom you hanged on HaAitz (Devarim 21:22), Elohim has made both Adoneinu and Rabbeinu, Melech HaMoshiach. Acts 2:32-35
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Chapter 8: The Suffering Servant
See, My Servant whom I uphold, My Chosen One My being has delighted in! I have put My Spirit upon Him; He brings forth right-ruling to the nations. Yeshayahu 42:1 The prophet Yeshayahu prophesied concerning both Houses of Yisrael. According to Vayiqqra 26:14-39 YHWH declares how He will deal with all Yisrael if they are in sent into exile for their sins. 40But if they confess their crookedness and the crookedness of their fathers, with their trespass in which they trespassed against Me, and that they also have walked contrary to Me, 41and that I also have walked contrary to them and have brought them into the land of their enemies if their uncircumcised heart is then humbled, and they accept the punishment of their crookedness, 42then I shall remember My covenant with Yaakov, and also My covenant with Yitschak, and also remember My covenant with Avraham, and remember the land. Wayyiqra 26:40-42

Virtually the Covenant would be RENEWED with all Yisrael as expressed in Yeshayahu 40:1 Comfort, comfort My people! says your Elohim.

The comfort that Yisrael would receive from Elohim is a renewal of the Covenant with those whom He had cast out of the Land for their disobedience to Torah. This prophetic word was to be a fulfillment of Wayyiqra 26:40-45. In Yeshayahu 42:1 we have the Servant of YHWH in Whom His being delights. At His coming the messengers of YHWH would declare to Tzion: 7 How pleasant upon the mountains are the feet of him who brings good news, who proclaims peace, who brings good news, who proclaims deliverance, who says to Tzion, Your Elohim reigns! Yeshayahu 52:7 From the Hebrew Yeshayahu 43 holds a key to the mystery concerning this Servant of YHWH: 10You are My witnesses, declares YHWH, And My servant whom I have chosen, so that you know and believe Me, and understand that I am He. Before Me there was no El formed, nor after Me there is none.11 I, I am YHWH, and besides Me there is no saviour 14Thus said YHWH, your Redeemer, the Set-apart One of Yisrael, For your sake I shall send to Bavel, and bring them all down as fugitives, even the Chaldeans, who rejoice in their ships. 15I am YHWH, your Set-apart One, Creator of Yisrael, your Sovereign. 24You have not bought Me sweet cane with silver, nor have you satisfied Me with the fat of your slaughterings. You have only burdened Me with your sins; you have wearied Me with your crookednesses. 25I, I am He who blots out your transgressions for My own sake, and remember your sins no more. Wearied: yaga # 3021-to grow weary, to toil, to be put into servitude This verse could read: You have caused Me to be put into servitude- to serve by your sins.

We have proof from the Hebrew that the redemption was effected by One who being in the form of Elohim ...took upon him the form of a servant. 6 [Moshiach]who, being in the form of Elohim, did not regard equality (esos-like, similar to, equal to)with Elohim a matter to be grasped, 7 but emptied Himself, taking the form (morphe- adjustment of the parts, form) of a servant (doulos- a bond-servant), and came to be in the likeness of men. Phil.2:6-7

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This work would seem impossible to mankind according to Yeshayahu 53:1: Who has believed our report67? And to whom was the arm of YHWH revealed? Yeshayahu 53:1

The Servants appearance would appear to be Smitten of Elohim and in reality bore our sicknesses and by His stripes we are healed. 4 Truly, He has borne our sicknesses and carried our pains. Yet we reckoned Him stricken, smitten by Elohim, and afflicted. 5 But He was pierced for our transgressions; He was crushed for our crookednesses. The chastisement for our peace was upon Him, and by His stripes we are healed. Yeshayahu 53:4-5 5 Why should you be beaten (smitten) anymore? You continue in apostasy! All the head is sick, and all the heart faints. Yeshayahu 1:5 10 Make the heart of this people fat, and their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and shall turn and be healed. Yeshayahu 6:10 Smitten: H5221-nkh A primitive root; to strike (lightly or severely, literally or figuratively): - beat, cast forth, clap, give [wounds], go forward, indeed, kill, make [slaughter], murderer, punish, slaughter, slay (-er, -ing), smite (-r, -ing), strike, be stricken, (give) stripes, surely, wound. Healed: H7495-rph rphh-A primitive root; properly to mend (by stitching), that is, (figuratively) to cure: cure, (cause to) heal, physician, repair, thoroughly, make whole. See H7503.

We see from the Hebrew that Yisrael had been smitten by Elohim and needed healing. Thus, it becomes possible for Elohim to heal those whom He has smitten! 17 For the crookedness of his unfair gain I was wroth and I smote him. I hid Myself and was wroth, and he went on backsliding in the way of his heart. 18 I have seen his ways, but now I heal him, and I lead him, and restore comforts to him and to his mourners, 19 creating the fruit of the lips: peace, peace to him who is far off and to him who is near, said YHWH, and I shall heal him. Yeshayahu 57:17-18, 46 And about the ninth hour Yahshua cried out with a loud voice, saying, Eli, Eli, lemah shebaqtani? that is, My El, My El, why have You forsaken Me? Matt. 27:46 17 And having come, He brought as Good News peace to you who were far off, and peace to those near. Eph.2 :17

In this second half of the book of Yeshayahu we have the King and Priest united into One as signified in Yeshayahu 6:1 and 52:13:68 1 In the year that Sovereign Uzziyahu died, I saw YHWH sitting on a throne, high and lifted up, and the train of His robe filled the Hekal. 13 See My Servant shall work wisely; He shall be exalted and lifted up and very high. Lifted up & exalted-H5375-n' nsh- A primitive root; to lift, in a great variety of applications, literally and figuratively, absolutely and relatively: - accept, advance, arise, (able to, [armour], suffer to) bear (-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable (+ man), lade, lay, lift (self) up, lofty, marry, magnify, X needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, + swear, take (away, up), utterly, wear, yield.

The Hebrew language bears out the proof that this Suffering Servant is YHWH and would bear the sins of all Yisrael and then be exalted to the throne of Elohim. The Yehudim have a hard time grasping the concept of a suffering Messiah in
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The word report is shemuathenu, a passive participle meaning literally what we have heard. According to the Jewish Study Bible some scholars argue that the servant in this passage is a specific individual. Targum and various Midrashim identify this servant as the Messiah.

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Yeshayahu 53.To them a suffering Servant and a Messiah that would deliver them from all their enemies was humanly incompatible in the same person .Let us examine some of the more ancient writings of thoughts of the early sages of Yisrael to determine how Judaism originally viewed Yeshayahu 53. Behold my servant Messiah shall prosper: he shall be high, and increase, and be exceeding strong: as the House of Yisrael looked upon him through many days. Because their countenance was darkened among the peoples, and their complexion beyond the sons of men. Targum Jonathan on Yeshayahu 53 "Who art thou, O great mountain?" (Zechariah 4:7) This refers to the King Messiah. And why does he call him the "great mountain?" Because he is greater than the patriarchs, as it is said, "My servant shall be high, and lifted up and lofty exceedingly." He will be higher than Abraham who said, "I raise high my hand unto the YHWH" (Gen. 14:22), lifted up above Moses, to whom it is said, "Lift it up into thy bosom" (Numbers 11:12), loftier than the ministering angels, of whom it is written, "Their wheels were lofty and terrible" (Ezekiel 1:18). And out of whom does he come forth? Out of David. Midrash Tanhuma The Messiah-what is his name? The rabbis say, the leprous one: those of the house of the rabbi say, the sick one, as it is said, Surely he has borne our sicknesses. The identification of the suffering, leprous one as the Messiah was not merely the opinion of one of the sages but by many of the Tannaim. Sanhedrin 98b Bab. Talmud He is speaking of King Messiah: Come hither draw near to the throne and dip thy morsel in the vinegar, this refers to chastisements, as it is said, But he was wounded for our transgressions, bruised for our iniquities. Midrash Rabbah Ruth 2:14 See, My Servant whom I uphold, My Chosen One My being has delighted in! I have put My Spirit upon Him; He brings forth right-ruling to the nations. Yeshayahu 42:1 Behold My Servant, the Messiah, I will draw him near, my chosen one on whom My Memra (Word) is well pleased.69 16 And having been immersed, Yahshua went up immediately from the water and see, the heavens were opened, and He saw the Spirit of Elohim descending like a dove and coming upon Him, 17 and see, a voice out of the heavens, saying, This is My Son, the Beloved, in whom I did delight. Matt.3:16-17 9 And He was appointed a grave with the wrong, and with the rich at His death (Hebrew singular-mavet), because He had done no violence, nor was deceit in His mouth. Yeshayahu 53:9

The rabbis claim the word death is in the plural in this passage, thus it cannot mean one person but the nation of Yisrael. But in the Masoretic text and the LXX, the word is written in the singular. The Persian and Tataric texts say, How the messiah will resign himself to die. The Saadiah has in his dying; Yepheth b. Ali, in his death. It requires a twisting and denial of the Hebrew text to arrive at the conclusion that it is in the plural. Ancient Sages Interpretations The ancient rabbis interpreted Yeshayahu 53 as speaking of the Messiah. Rashi (Rabbi Shlomo Yitzchaki 1040-1105) and the later rabbis interpreted Yeshayahu 53 as speaking of Yisrael.They knew that the earlier sages had already interpreted Yeshayahu 53 as speaking of the Messiah. But, as we know, Rashi lived in an era when the pagan Medieval Roman Religion was practiced. Rashi was trying to stop the Jewish people from assimilating into that faith so he interpreted this chapter as speaking of Yisrael, despite the fact that other rabbis realized his inconsistencies in his interpretations. The biggest problem they had with his interpretation is verse eight. It reads: 8 He was taken from prison and from judgment. And as for His generation, who considered that He shall be cut off from the land of the living? For the transgression of My people He was stricken. Yeshayahu 53:8

The question that puzzled the rabbis is, When were the Yisraelites ever cut off from the land of the living? According to Yirmeyahu 31:35-37, YHWH promised they would always exist.

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Metsudat David and Metsudat Zion see Rabbi David Kimchas comments upon these texts

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36 If these laws vanish from before Me, declares YHWH, then the seed of Yisrael shall also cease from being a nation before Me forever. 37 Thus said YHWH, If the heavens above could be measured, and the foundations of the earth searched out beneath, I would also cast off all the seed of Yisrael for all that they have done, declares YHWH.

Also, the rabbis noted that when had Yisrael as a nation suffered for the transgressions of Yeshayahus people? His people was Yisrael not the nations! Some commentators have said that this cutting off means the captivity of Yisrael, even though in the Hebrew the text is singular! Others have written that it means the righteous of this present world are the ones being crushed and bruised. But, to be honest to the text, they had to manipulate the singular to distort the meaning of the text. Rabbi Moshe Kohen, a 15th Century Spanish rabbi wrote: ..I am pleased to interpret it, in accordance with the teaching of our rabbis, the King Messiah.

Others wrote: I may remark, then that our rabbis with one voice, accept and affirm the opinion that the prophet is speaking of King Messiah. Rabbi Moshe Alsheikh, 16th Century , Sefed According to Rashi and Ibn Ezra, it relates to Yisrael at the end of their captivity. But if so, what can the meaning of the passage, He was wounded for our transgressions? Who was wounded? Who are the transgressors? Who carried out the sickness and bare the pain? That fact is that it refers to King Messiah. Hertz Homberg(1749-1841)70 Yeshayahu 53:5 Isa 53:5 But He was wounded for our transgressions; He was bruised for our iniquities; the chastisement of our peace was upon Him; and with His wounds we ourselves are healed. LIT Talmud - Mas. Yoma 5aR. Joseph says the putting1 of the hands [upon the head of the sacrifice] is the difference. According to the one who holds that the omission of any detail renders the ceremony invalid, [failure] to lay the hand upon the head of the sacrifice would render the ceremony invalid. According to him who holds that only the omission of what is indispensable in the future renders the ceremony invalid, [omission of] the putting of the hand on the animal's head did not render the ceremony invalid. Whence do we know that in the future [the omission of] the putting of the hands [on the animal's head] is not indispensable? - For it has been taught: And he shall lay his hand . . . and it shall be accepted for him [to make atonement for him].2 Does the laying on of the hand make atonement for one? Does not atonement come through the blood, as it is said: For it is the blood that maketh atonement by reason of the life! 3 Why, then, is it written: And he shall lay his hand on . . . and it shall be accepted for him to make atonement for him? To say that if he performed the laying on of the hands as an unimportant part4 of the commandment, Scripture would account it to him as if he had not obtained proper atonement.5 R. Nahman b. Isaac said: The waving6 is the difference. According to him who holds whatever detail is prescribed for the ceremony is indispensable, the waving is indispensable; according to him who holds that only what is indispensable for all the future is indispensable now, the waving is not indispensable. Whence do we know that for all time to come the waving is not indispensable? For we have been taught: 7 to be waved, to make atonement for him.8 does the waving make atonement? Is it not the blood which makes atonement, as it is written, For it is the blood that maketh atonement by reason of the life? Then why does Scripture say, To be waved, to make atonement for him? To say that if he treats the waving as an unimportant part of the ceremony, Scripture accounts it to him as if he had not obtained proper atonement. Talmud Zevachim 6 a: The question was asked: Does it [a burnt-offering] make atonement12 for [the violation of] a positive precept [committed] after the separation [of the animal], or not? Do we say, it is analogous to a sin-offering: just as a sin-offering [makes atonement] only for [the sins committed] before separation, but not for [those committed] after separation, so here too [it makes atonement] only for [the sins committed] before

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separation, but not for [those committed] after separation. Or, perhaps, it is unlike a sin-offering, for a separate sin-offering is incurred for each sin, whereas here, since it makes atonement if he had been guilty of [violating] many positive precepts, 13 it may also make atonement for positive precepts [neglected] after separation? Come and hear: And he shall lay [his hand upon the head of the burnt-offering]; and it shall be accepted [for him to make atonement for him]; 14 does then the laying [of hands] make atonement? Surely atonement can be made only with the blood, as it says, for it is the blood that maketh atonement by reason of the life! 15 What then is taught by the verse, and he shall lay . . . and it shall be accepted . . . to make atonement? [To teach] that if he treated [the laying of hands] as the residue of the precept, 16 Scripture regards him as though he did not make atonement, and yet he did make atonement. Now what is meant by he did not make atonement and he did make atonement? Surely, he did make atonement [means] in respect of positive precepts [neglected] before the separation [of the animal], while he did not make atonement in respect of the positive precept of laying [of hands], because it is a positive precept [neglected] after separation? 17 Said Raba: You speak of the precept of laying [the hand]? There it is different, because as long as he has not yet slaughtered, he is subject to the injunction Arise and lay [hands]; 18 when then is it a [neglected] positive precept? After the slaughtering; and in respect of [a precept neglected] after the slaughtering no question arises.19 R. Huna b. Judah said to Raba: Perhaps it means, It did make atonement for the person, The Holy One, blessed be He, will tell him (the Messiah) in detail what will befall him... their sins will cause you to bend down as under a yoke of iron and make you like a calf whose eyes grow dim with suffering and will choke your spirit as with a yoke, and because of their sins your tongue will cleave to the roof of your mouth. Are you willing to endure such things? The Messiah will say: Master of the universe with joy in my soul and gladness in my heart I take this suffering upon myself provided that not one person in Israel shall perish, so that not only those who are alive be saved in my days, but also those who are dead, who died from the days of Adam up to the time of redemption." , Piska 36.1The Patriarchs will arise and say to the Messiah... our righteous Messiah, even though we are your ancestors, you are greater than we because you did suffer for the iniquities of our children, and terrible ordeals befell you, such ordeals as did not befall earlier generations or later ones for the sake of Israel. Piska 37:1 Our sages said, King Messiah is subjected to sufferings in every generation according to the sins of that generation. The Holy One, blessed be He, said, In that hour (of the Redemption) I shall create him a new and he will no longer suffer. page 146b Pesekta Rabbati "the word 'man' in the passage refers to the Messiah, the son of David as it is written, "Behold the man whose name is Zemah"; there Jonathan interprets, Behold the man Messiah; as it is said "a man of pains and known to sickness." Midrash Thanhumi, Rabbi Nahman Rabbinical Elijah the prophet quote: "Bear the suffering and punishment of thy Master, with which he chastises thee for the sins of Israel, as it is written, 'He is pressed for our rebellion--crushed for our iniquities' until the end come." Midrash Cohen, BhM, 2:29 "And when Israel is sinful, the Messiah seeks for mercy upon them, as it is written, "By His stripes we were healed, and He carried the sins of many; and made intercession for the transgressors."B'reshith Rabbah

The Jewish poet, Eliezar HaKalir, paraphrased Yeshayahu 53 in the Yom Kippur prayer of Keter in Musaf Service: Messiah, our righteousness, hath turned from us: we are in terror and there is none to justify us! Our iniquities and the yoke of our transgressions He did bear for He was wounded for our transgressions: He carries our sins upon His shoulders that we might find forgiveness for our iniquities and by His stripes we are healed.O Eternal One the time is come to make a new creation: from the vault of heaven bring Him up, out of Seir draw Him forth, that He may make His voice heard to us in Lebanon, A SECOND TIME by the hand of Yinnon71. Talmud Sanhedrin 98b: Rab said: The world was created only on David's account .24 Samuel said: On Moses account; 25 R. Johanan said: For the sake of the Messiah. What is his [the Messiah's] name? The School of R. Shila said: His name is Shiloh, for it is written, until Shiloh come.26 The School of R. Yannai said: His name is Yinnon, for it is written, His name shall endure for ever:27 e'er the sun was, his name is Yinnon.28 The School of

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This is one of the names of Messiah according to the rabbis interpretation of Tehillim 72:19

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R. Haninah maintained: His name is Haninah, as it is written, Where I will not give you Haninah.29 Others say: His name is Menahem the son of Hezekiah,for it is written, Because Menahem [the comforter ], that would relieve my soul, is far.30 The Rabbis said: His name is the leper scholar, as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of Elohim, and afflicted.31 The Following statements are from Yefeth ben Ali (10th Century) who was a Karaite: As to myself, I am inclined, with Benjamin of Nehawend, to regard it as alluding to the Messiah, and as opening a description of his condition in exile, from the time of his birth to his assession to the throne: for the prophet begins by speaking of his being seated in a position of great honor, and then goes back to relate all that will happen to him during the captivity. He thus gives us to understand two things: In the first instance, that the Messiah will only reach his highest degree of honor after the long and severe trials; and secondly, that these trials will be sent upon him as a kind of sign, so that, if he finds himself under the yoke of misfortunes whilst remaining pure in his actions, he may know that he is the desired oneBy the words surely he has carried our sicknesses they mean that the pains and sickness which he fell into were merited by them, but that he bore them insteadAnd here I think it necessary to pause for a few moments, in order to explain why Elohim caused these sicknesses to attach themselves to the Messiah for the sake of YisraelThe nation deserved from Elohim greater punishment than that which actually came upon them, but not being strong enough to bear itElohim appoints his servant to carry their sins, and by doing so lighten their punishment in order that Yisrael might not be completely exterminated And YHWH laid upon him the iniquity of us all. The prophet does not by avon mean iniquity, but punishment for iniquity, as in the passage, Be sure your sin will find you out (Num.22:23)-Driver and Neubauer, editors, The Fifty-Third Chapter of Yeshayahu According to Jewish Sources The prophet says, the Messiah son of David of whom the text speaks, will never be conquered or perish by the hands of his enemies. And, in fact the text teaches this clearlyAnd by his stripes we were healedbecause the stripes by which he is vexed and distressed will heal us; Elohim will pardon us for his righteousness, and we shall be healed both from our own transgressions and from the iniquities of our fathers.Nachmanides (R.Moshe ben Nachman 13th Century)-Driver and Neubauer, pp.78 Maimonides himself affirmed the Messianic interpretation of Yeshayahu 53. S.R. Driver & A. Neubauer, ed. The 53rd Chapter of Yeshayahu , op.cit.Vol.1, p.322

Even Rashi, the great Jewish commentator has some obscure references that the Servant of YHWH was the Messiah. Rashi stated that the eved Adonai was the nation of Yisrael in his exposition of Yeshayahu 53, BUT in his Talmudic commentary of this same chapter he contradicted himself by writing that the eved Adonai refers to the Messiah! Rabbi Elijah ben Moshe De Vidas, a great Kabbalist from Sefed believed that the eved Adonai in Yeshayahu referred to the Messiah. He wrote that Yeshayahu 53:5 refers to the Messiah who was wounded for our transgressionsbruised for our iniquities. According to this rabbi from Sefed, this verse meant that whoever will not accept the truth that the Messiah suffered for their iniquities will have to suffer for those transgressions. When the Messiah hears of the great suffering of Yisrael in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: But he was wounded because of our transgression, he was crushed because of our iniquities (Ibid. LIII, 5). The souls then return to their place. The Messiah, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Yisrael, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Yisrael, taking it on himself, no one could endure the sufferings meted out to Yisrael in expiation on account of their neglect of the Torah. So Scripture says; Surely our diseases he did bear, etc. (Ibid. LIII, 4). A similar function was performed by R. Eleazar here on earth. For, indeed, beyond number are the chastisements awaiting every man daily for the neglect of the Torah, all of which descended into the world at the time when the Torah was given. As long as Yisrael were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world. Now it is the Messiah who is the means of averting them from mankind until the time

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when a man quits this world and receives his punishment, as already said. When a man's sins are so numerous that he has to pass through the nethermost compartments of Gehinnom in order to receive heavier punishment corresponding to the contamination of his soul, a more intense fire is kindled in order to consume that contamination. The destroying angels make use for this purpose of fiery rods, so as to expel that contamination. Woe to the soul that is subjected to such punishment! Happy are those who guard the precepts of the Torah! Zohar 2:212a According to one of the most moving accounts of the Messiah legends, Elohim, when He created the Messiah, gave him a choice whether to accept the sins and sufferings of Yisrael upon himself. The Messiah answered: I accept it with joy, so that not a single soul of Yisrael should perish. Also, according to the Zohar the Messiah himself summons all the pains, diseases, and sufferings of Yisrael to come upon him, in order to ease the anguish of Yisrael which otherwise would be unbearable.72 Thus, the Messiah becomes heir to the Suffering Servant of YHWH of Yeshayahu and suffers for the sins of others. It is clear that the idea of Yisrael of the Suffering Servant is merely a projection and personification of the sufferings of Yisrael since the Messiah Yahshua is an embodiment of all Yisrael. In the modern torah and Haftarah reading in the synagogue Yeshayahu 53 is skipped in the weekly readings. They go from Yeshayahu 52 to Yeshayahu 54.F.F. Bruce notes in his book, The Spreading Flame, that, It is a distinguished orthodox Jewish scholar who tells us the reason why the prophecy of the Suffering Servant is not included in the synagogue lectionary, although the passages immediately preceding and following it are found there, is the Christian application of that prophecy to Yshua.73This Jewish scholar is Herbert Martin James Loewe of Cambridge University, and the author of the Rabbinic Anthology. His exact words are: Quotations from the famous 53rd Chapter of Isaiah are rare in rabbinic literature. [Because of the Christological interpretation given to the chapter by Christians, it is omitted from the series of prophetic lessons for the Deuteronomy Sabbathsthe omission is deliberate and striking.74Could it be that modern traditional Judaism fears that the Yehudim will see the true Moshiach in this chapter? We also know that after the council of Yavneh, every prophecy concerning the Messiah and the Suffering Servant was explained away by the rabbis that met there. The modern interpretations were solidified after Rashis commentary on the chapter despite the fact that the earlier rabbinical sages knew the 53rd Chapter was Messianic. "But he was wounded . . . meaning that since the Messiah bears our iniquities which produce the effect of His being bruised, it follows that whosoever will not admit that Messiah thus suffers for our iniquities, must endure and suffer for them himself" Rabbi Elijah de Vidas "I am pleased to interpret it in accordance of our rabbis, of the King Messiah, and will be careful, so far as I am able, to adhere to the literal sense: thus, possible, I shall be free from the fancied and farfetched interpretations of which others have been guilty. . ."Rabbi Moshe Kohen Ibn Crispin of Cordova and Toledo in Spain, ca. 1350 The Suffering Servant at Qumran The concept of a suffering Servant may have been known by the Qumran sect according to the Dead Sea Scrolls. There is a fragmented text dated about 100 BCE known as 4QAaron A (4Q541) dealing with a priestly figure. The translation of the crucial fragments (9 & 24) reads: He will atone for all the children of his generation, and he will be sent to all the children of his people. His word is like a word of heaven, and his teaching is in accordance with the will of Elohim. His eternal sun will shine, and his light will be kindled in all corners of the earth, and it will shine on the darkness. Then the darkness will pass away from the earth and thick darkness from the dry land. They will speak many words against him, and they will

72 73

Raphael Patai, the Messiah Texts, pg.104 F.F. Bruce, The Spreading Flame, pg.267 74 C.G. Montefiore & Loewe, A Rabbinic Anthology, pg.544

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invent many lies and fictions against him and shameful things about him. Evil will overthrow his generationHis situation will be one of lying and violence and the people will go astray in his days, and be confounded (4Q451.9).Do not grieve for him Elohim will set many things rightmany revealed thingsExamine and seek and know what the dove (Yonah) sought and do not afflict the weak by wasting or hangingLet not the nail approach him. So you will establish for your father a name of joy, and for your brothers a proven foundationYou will see and rejoice in the eternal light, and you will not be an enemy (4Q541.24). Fragment 9 describes a priest that teaches the Torah and atones for the sins of the nation of Yisrael. This atonement is not substitutionary but representative, and the atonement is not by offering himself, but a sacrifice according to this fragment. This passage is not a direct parallel Yeshayahu 53, But we do find the concept of a Messianic figure who atones for the transgressions of Yisrael. Also, in fragment 24 we can read of the method of execution of this figure by hanging with nails .Impaling on a stake was a well known method of execution and the Jewish Priest-King Alexander Jannaeus nailed 800 of his Jewish opponents to the stake around the time this was written. Even though the Torah in Devarim 21:22-23 called such a death a curse, and this, with the example of King Jannaeus, may well have turned the Jewish leadership against committing their own to such a defiling death. This fragment may be saying not to be an enemy of the people by committing such an act. Fragment 9 clearly shows a priestly messianic figure who will suffer, even to the point of death. This man will be persecuted because he will appear in a time of great apostasy. We can conclude that these fragments do not offer us a parallel to the 53rd Chapter of Yeshayahu, but it does generate a viewpoint of a Messiah who suffers, atones, and reverses the sinful condition of his people- which can lead us to compare the Messianic concepts presented within the 53rd chapter of Yeshayahu. Targum75 Yeshayahu 53 Who hath believed these tidings? And to whom hath the power of the mighty arm of [YHWH] been so revealed? And the righteous shall grow up before him even as budding shoots; and as a tree that sendeth forth its roots by streams of water, so shall the holy generations increase in the land that was in need of him: his appearance shall not be that of a common man, nor the fear of him that of an ordinary man; but his countenance (or complexion) shall be a holy countenance, so that all who see shall regard him earnestly. Then shall the glory of all the kingdoms be despised and come to an end; they shall be infirm and sick even as a man of sorrows and as one destined for sickness, and as when the presence of the Shekinah was withdrawn from us, they (or we) shall be despised and of no account. Then he shall pray on our behalf of our transgressions and our iniquities shall be pardoned for his sake, though we were accounted smitten, stricken before [YHWH], and afflicted. But he shall build the sanctuary that was polluted because of our transgressions and given up because of our iniquities; and by his teaching shall his peace be multiplied upon us, and by our devotion to his words our transgressions shall be forgiven us. All we like sheep had been scattered; we had wandered far off each on his own way; but it was [YHWHs] good pleasure to forgive the transgressions of us all for his sake. He was praying, and he was answered, and before he opened his mouth he was accepted; the mighty ones of the peoples shall he deliver up like a lamb to the slaughter, and as an ewe that before her shearers is dumb, and there shall be none before him opening his mouth or speaking a word. Out of chastisements and out of punishment shall he bring our exiles near and the wondrous things that shall be wrought for us in his days who shall be able to recount? For he shall take away the dominion of the peoples from the land of Israel, and the sins which my people sinned shall he transfer unto them. And he shall deliver the wicked unto Gehinnam, and those that are rich in possessions which they have obtained by violence unto the death of destruction, that those who commit son may not be established, nor speak deceits with their mouth. And it was [YHWHs] good pleasure to refine and to purify the remnant of his people, in order to cleanse their soul from sin: they shall look upon the kingdom of their Anointed One (or Messiah), they shall multiply sons and daughters, they shall prolong days, and they that perform the law of [YHWH] shall prosper in his good pleasure. From the subjection of the peoples shall he deliver their soul; they shall look upon the punishment of them that hate them; they shall be satisfied
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The Targum is an Aramaic amplified version of the text, similar to the Amplified Bible

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with the spoil of their kings: by his wisdom shall he justify the just, in order to subject many to the law, and for their transgressions shall he make intercession. Then will I divide unto him the spoil of many peoples and the riches of the strong cities; he shall divide the booty, because he delivered his soul unto death, and subjected the rebellious to the law; and he shall make intercession for many transgressions, and the rebellious shall be forgiven for his sake. Why Yeshayahu 53 must be the Messiah The Suffering Servant of Yeshayahu 53 is a guiltless sufferer. Yisrael is never described as sinless. Yeshayahu 1:4 says of the nation: "Alas sinful nation, a people laden with iniquity. A brood of evildoers, children who are corrupters!" He then goes on in the same chapter to characterize Yehudah as Sodom, Yerushalayim as a harlot, and the people as those whose hands are stained with blood (verses 10, 15, and 21 The prophet said: "It pleased the YHWH to bruise him." Has the mistreatment of the Yehudim really been Elohim's pleasure, as is said of the suffering of the servant in Yeshayahu 53:10? If, as some rabbis contend, Yeshayahu 53 refers to the holocaust, can we really say of Yisrael's suffering during that horrible period, "It pleased the YHWH to bruise him?" It makes sense that Elohim was pleased to have Messiah suffer and die as a sin offering to provide forgiveness and atonement. The person mentioned in this passage suffers silently and willingly. Brave Jewish men and women fought in resistance movements against the Nazis. Can we really say Jewish suffering during the holocaust and all the preceding centuries was done silently and willingly? The figure described in Yeshayahu 53 suffers, dies, and rises again to atone for Yisraels sins. The Hebrew word used in Yeshayahu 53:10 for "sin-offering" is "asham," which is a term meaning "sin-offering." It is used in Vayiqqra chapters 5 & 6. Yeshayahu 53 describes a sinless and perfect lamb who takes upon himself the sins of others so that they might be forgiven. Yeshayahu 53 speaks of a figure that suffers and dies in order to provide a payment for sin so that others can be forgiven. This cannot be true of the Jewish people as a whole. It is the prophet who is speaking in this passage. He says: "who has believed our message." The term "message" usually refers to the prophetic message, as it does in Yirmeyahu 49:14. When we understand the Hebrew parallelism of verse 1, we see "Who has believed our message" as parallel to "to whom has the arm of the YHWH been revealed." The "arm of the YHWH" refers to Elohim's powerful act of deliverance. The message of the speaker is the message of a prophet declaring what Elohim has done to save his people. The prophet speaking is Yeshayahu himself, who says the sufferer was punished for "the transgression of my people," according to verse 8. Who are the people of Yeshayahu? Yisrael. So the sufferer of Yeshayahu 53 suffered for Yisrael. So how could he be Yisrael? The figure of Yeshayahu 53 dies and is buried according to verses 8 and 9. The people of Yisrael have never died as a whole. They have been out of the land on two occasions and have returned, but they have never ceased to be among the living. If Yeshayahu 53 cannot refer to Yisrael, how about Yeshayahu himself? But Yeshayahu said he was a sinful man of unclean lips (Yeshayahu 6:5-7). Yeshayahu did not die as atonement for sins.

Of whom does Yeshayahu speak? He speaks of the Messiah, as many ancient rabbis concluded. The second verse of Yeshayahu 53 makes it clear. The person grows up as "a young plant, and like a root out of dry ground." The shoot springing up is beyond reasonable doubt a reference to the Messiah, and, in fact, it is a common Messianic reference in Yeshayahu and elsewhere. The Davidic dynasty was to be cut down in judgment like a tree, but it was promised to Yisrael that a new sprout would shoot up from the stump. The Moshiach was to be that sprout. Several Hebrew words were used to refer to this Messianic image. All the terms are related in meaning and connected in the Messianic texts where they were used. Yeshayahu 11, which virtually all rabbis agreed refers to the Messiah, used the words "shoot" (hoter) and branch (netser) to describe the Messianic King. Yeshayahu 11:10 called Messiah the "Root (shoresh) of Jesse," Jesse being David's father. Yeshayahu 53 described the suffering servant as a root (shoresh) from dry ground, using the very same metaphor and the very same word as Yeshayahu 11. We also see other terms used for the same concept, such as branch (tsemach) in

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Yirmeyahu 23:5, in Yeshayahu 4:2 and also in the startling prophecies of Zekaryah 3:8 and 6:12.Beyond doubt, Yeshayahu 52:13-53:12 refers to Messiah Yahshua. Messiah is the shoot who sprung up from the fallen Davidic dynasty. Yeshayahu 52:13 states that it would be the Messiah who will "sprinkle" many nations. What does that mean? What was Messiah's ministry to be toward the nations? The word translated "sprinkle" or sometimes "startle" is found several other places in the TaNaK. The Hebrew word is found in Vayiqqra 4:6; 8:11; 14:7, and Bmidbar 8:7, 19:18-19. The references cited all pertain to priestly sprinklings of the blood of atonement, the anointing oil of consecration, and the ceremonial water used to cleanse the unclean. Is Yeshayahu 52:13 telling us that the Messiah will act as a priest who applies atonement, anoints to consecrate, sprinkles to make clean? But, priests were to come from the tribe of Levi and Kings from the tribe of Judah! What kind of priest is he? David told us Messiah would be a priest of the order of Melchizedek (Tehillim 110 & Ivrim 7-9). Yeshayahu 53 must be understood as referring to the coming Davidic King, the Moshiach. King Messiah was prophesied to suffer and die to pay for our sins and then rise again. He would serve as a priest to the nations of the world and apply the blood of atonement to cleanse all who have emunah. There is one alone who this can refer to, Yahshua! According to the testimony of the Jewish Apostles, Yahshua died for our sins, rose again, ascended to the right hand of Elohim, and he now serves as our Cohen HaGadol and our King. The first century Nazarenes were willing to die rather than deny they had seen the risen Messiah. Only if one has presupposed Yahshua cannot have been the Messiah can one deny that which is obvious. Yahshua is the One Yeshayahu prophesied of in this chapter! Conclusion Believers in the Moshiach Yahshua took seriously their Masters command to be witnesses to all the four corners of the earth, first to the Yehudim and beginning at Yerushalyim. They had the risen Messiah, historical fact, and the Messianic prophecies of the TaNaK as their witnesses. The rabbis had to change Scripture and their earlier interpretations in order to counter their witness. They erected a wall that has been torn down by Messiah and His finished work of restoring the Tribes of Yisrael into one Renewed Man. Let us be strengthened in our resolve to continue the early talmidims mission and message! Prophecies from the Book of Yeshayahu and Brit Chadasha 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. Isaiah 42:2-Matthew 12:15,16,19 Isaiah 40:11-Matthew 12:15,20 Isaiah 42:3- Hebrews 4:15 Isaiah 35:5-6- Matthew 11:4-6 Isaiah 53:9-1 Peter 2:22 Isaiah 49:7-John 15:24-25 Isaiah 7:14- Matthew 1:18 Isaiah 50:6- Mark 14:65 Isaiah 53:4-6- Matthew 20:28 Isaiah 53:7- Matthew 26:63,Matthew 27:12,14 Isaiah 53:12- Mark 15:27-28 Isaiah 11:12-John 3:34;Isaiah 61:1- Acts 10:38 Isaiah 53:9- Matthew 27:57-60 Isaiah 61:1-2-Luke 4:18-19 Isaiah 9:1-2-Matthew 4:12,16,23 Isaiah 28:16- Acts 10:45 Isaiah 53:2-Mark 6:3,Luke 9:58 Isaiah 11:10- Acts 10:45 Isaiah 11:11-12- 1948 Israel

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Chapter 9: Until Shiloh Comes (Bereshith 49:10-12)
|10| The shevet (scepter) shall not depart from Yehudah, nor a Mekhokek (Lawgiver) from between his raglayim, until Shiloh come; and unto him shall be the obedience of the amim (peoples, nations). |11| He ties his foal unto the gefen (vine), and his donkey's colt unto the choice vine; he will wash his levush (garments) in yayin, and his robe in the dahm anavim (blood of grapes); |12| His eyes shall be darker with yayin, and his shinayim (teeth) whiter than cholov (milk). Bereshith 49:10-12 OJB The ruler shall never depart from the House of Judah, nor the scribe [or teacher] from his childrens children for evermore-until the Messiah comes, whose is the Kingdom, and him shall the nations obey. He shall lead Israel about his city; the people will build his Temple. The righteous shall be round about him, and they that carry out the Torah (shall be engaged) in the study with him. Let his raiment be of fine purple and his garment all woolen, crimson, and multi-colored. His mountains shall be red with his vineyards; his vats shall overflow with wine; his valleys shall be white with grain and with flocks of sheep. Bereshith 49:10-12 Targum Onkelos The ancient sages of Judaism have interpreted these verses in Bereshith as a Messianic prophecy. The Talmud and the Midrashim make it very clear that the rabbis knew that Shiloh is the Moshiach. Rab said: The world was created only on Davids account. Samuel said: On Moses account; R. Johanan said: For the sake of the Messiah. What is his name? The school of R. Shila said: His name is Shiloh, for it is written, until Shiloh comes. Talmud Sanhedrin 98b UNTIL SHILOH COME.5 This indicates that all the nations of the world will bring a gift to Messiah the son of David, as it says, In that time shall a present be brought (yubal shay) unto the Lord of hosts (Isa. XVIII, 7). Transpose yubal shay and expound it, and you find that it reads Shiloh.1 AND UNTO HIM SHALL THE OBEDIENCE OF THE PEOPLES BE (YIKHAS). This alludes to Jerusalem, which will set the teeth of the peoples of the world on edge (le-hakhoth), 2 as it says, and it shall come to pass in that day, that I will make Jerusalem a stone of burden for all the peoples (Zech. XII, 3). Gen. Rabbah xcvii UNTIL SHILOH COMETH: he to whom kingship belongs (shelo).5AND UNTO HIM SHALL THE OBEDIENCE (YIKHAS) OF THE PEOPLES BE. This alludes to him who will set on edge (makheh) the teeth of all the nations, as it says: The nations shall see and be put to shame for all their might; they shall lay their hand upon their mouth, their ears shall be deaf (Micah VII, 16). Another interpretation of, AND UNTO HIM SHALL THE OBEDIENCE (YIKHAS) OF THE PEOPLES BE-him to whom the nations of the world will flock (mithkahalin), as it says, The root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek (Isa. XI, 10) Gen. Rabbah xcix:8 And prostrated himself at his feet.1 UNTIL SHILOH COMETH2: this alludes to the royal Messiah. AND UNTO HIM SHALL THE OBEDIENCE (YIKHATH) OF THE PEOPLE BE: he [the Messiah] will come and set on edge (makheh) the teeth of the nations of the world. Gen. Rabbah xcviii:8 The school of R. Shila said: The Messiah's name is Shiloh, as it is stated, Until Shiloh come (Gen. XLIX, 10), where the word is spelt Shlh.6 The School of R. Hanina. Lamentations Rabbah 1:51 The Targum Yerushalmi states: "Kings shall not cease from the house of Judah...until the time of the coming of the King Messiah...to whom all the dominions of the earth shall become subservient" The Targum Pseudo-Jonathan states: "King and rulers shall not cease from the house of Judah...until King Messiah comes.

The Messianic focus is upon the section of verse ten until Shiloh comes. H7886 BDB Definition shiyloh: 1) he whose it is, that which belongs to him, tranquility. Gen 49:10

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The Masoretic Text contains a kere/ketiv, the kere 76(editing by a scribe)giving hlys as vlys. Thus many translations mistake the proper name Shiloh for the clause until he comes to whom it belongs or so that tribute shall come to him. But, Shiloh is a proper noun and has been understood by the sages as such. 6 And the border went out toward the sea to Michmethah on the north side; and the border went about eastward to Taanath-Shiloh, and passed by it on the east to Yanohah; Yehoshua 16:6 And the whole congregation of the children of Yisrael assembled together at Shiloh, and set up the Tabernacle of the congregation there. And the land was subdued before them. 9 And the men went and passed through the land, and described it by cities into seven parts in a scroll, and came back to Yehoshua to the camp at Shiloh. Yehoshua 18:1,9 3 And this man went up out of his city yearly to worship and to sacrifice to YHWH tzevaoth in Shiloh. And the two sons of Eli, Hofni and Pinchus, the kohanim of YHWH, were there. 9 So Channah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the kohen sat upon a seat by a post of the Tent of YHWH Shemuel Alef 1:3, 9 Such crises forced the tribes into cooperative action against enemies under the leadership of the "deliverer." Shiloh served as a sacral center for all the tribes, housing the ark of the covenant under the priestly family of Eli (I Sam. 1:3, 12; 2:27). Encyclopedia Judaica Jewish Sages Rashi in his commentary77 on Bereshith states: Until Shilo: [i.e.] the Anointed King (Moshiach)-comes- who will have [complete] sovereignty.78

According to the The Torah: A Modern Commentary states in the foot notes concerning this verse: The Hebrew is obscure; the above translation (So that tribute shall come to him) reads the text as if it were vl

ys meaning tribute and hl an alternate form for vl meaning to himOne Jewish tradition, taking Jacobs

blessing to be a prophecy for the end time interpreted Shiloh to mean the Messiah, a new David who would come out of the house of JudahIf we abide by the Masoretic text it may be best to interprete: Until Judah will come to worship at Shiloh, that is UNTIL THE NORTHERN AND SOUTHERN KINGDOMS WILL BE REUNITED. Even Rav Berg comments in his notes: Through the blessing of Yehudah, we can connect with the coming of the Messianic era and gain a glimpse of what that era will be like. Genesis-Kabbalistic Bible pg.341 Other Sources The Companion Bible adds the word "he" so that verse ten reads "Until, he, Shiloh comes." "Shiloh is an epithet of the Moshiach." Who is this Shiloh that is to appear, one whom the people will obey? The New Scofield Reference Bible's note for verse ten states:
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The establishment of the correct text belongs the system of keri and ketiv (words written in one way but read in another), tikkunei soferim, dates on certain letters, and special sign. Chumash Rashi-Feldheim I.E. The name Shiloh hlys is a contraction of the words: vls h k v l m hws ( Beer Basadeh).Then the h preceded by l is in

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place of the v , as we find : h l h a (35:25), which is the same as v l h a his tent (Mizrachi).

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"Several suggestions have been offered to explain the word 'Shiloh.' The oldest translations render it 'whose it is' or 'to whom it belongs' with reference to the Messiah's reign and the prophecy of Ezek 21:27."

Then Scofield says that the prophecy does not refer to the city of Shiloh, nor was it already fulfilled in King David of ancient Yisrael. Then Scofield states of verse ten that: "The reference is to Messiah. Rule in Judah will not depart until He comes, when that sovereignty will be heightened to include the world."

Alfred Edersheim (a Messianic Jew) has recorded: Gen. Xlix. 10. This well-known prediction (on which see the full and interesting discussion in Raym. Martini, Pugio Fidei) is in Yalkut, u. s., applied to the Messiah, with a quotation of Ps. ii. 9. This expression 'Shiloh' is also applied to the Messiah, with the curious addition, that in the latter days all nations would bring gifts to Him. Alike the Targum Onkelos, Pseudo-Jonathan, and the Jerusalem Targum, as well as Sanh. 98 b, the Midrash on the passage, and that on Prov. xix. 21, and on Lam. i. 16, where it is rendered shelo, 'whose it is,' refer the expression 'Shiloh,' and, indeed, the whole passage, to the Messiah; the Midrash Ber. R. (99, ed. Warsh. p. 178 b) with special reference to Is. xi. 10, while the promise with reference to the ass's colt is brought into connection with Zech. ix. 9, the fulfillment of this prophecy being expected along with that in Ezek. xxxvi. 25 ('I will sprinkle clean water'). Another remarkable statement occurs in the Midrash on the passage (Ber. R. 98, ed. Warsh. p. 174 b), which applies the verse to the coming of Him of Whom it is written, Zech. ix. 9. Then He would wash his garment in wine (Gen. xlix. 11), which is explained as meaning the teaching of the Law to Israel, and His clothes in the blood of grapes, which is explained as meaning that He would bring them back from their errors. One of the Rabbis, however, remarks that Israel would not require to be taught by the King Messiah in the latter days, since it was written (Is. xi. 10), 'to it shall the Gentiles seek.' If so, then why should the Messiah. Come, and what will He do to the congregation of Israel? He will redeem Israel, and give them thirty commandments, according to Zech. xi. 12. The Targum Pseudo-Jon. And the Jer. Targum also apply verse 11 to the Messiah. Indeed, so general was this interpretation, that, according popular opinion, to see a palm-tree in one's dreams was to see the days of the Messiah (Berach. 57 a). Alfred Edersheim Life and Times of Yshua the Messiah. appendix 9

History With the ascension of Caponius, the Sanhedrin lost their ability to adjudicate capital cases. This was the normal policy toward all the nations under the yoke of the Romans. The province of Judea had, however, been spared from this policy up to this point. However, Caesar Agustus had had enough of the Jews and finally removed the judicial authority from them at the ascension of Caponius. This transfer of power was recorded by Josephus. "And now Archelaus' part of Judea was reduced into a province, and Caponius, one of the equestrian order of the Romans, was sent as a procurator, having the power of life and death put into his hands by Caesar!"

The power of the Sanhedrin to adjudicate capital cases was immediately removed. In the minds of the Jewish leadership, this event signified the removal of the scepter or national identity of the tribe of Judah! "The [National identity of Judah, which includes the right to enforce Torah, including the right to administer capital punishment upon the people, as called for in the Torah] shall not depart from [the southern kingdom (Judah) ], nor a lawgiver from between his feet, until Shiloh [the Messiah] comes; and to him shall be the obedience of the people." \ In Antiquities 20:9 Josephus again points out that the Sanhedrin had no authority over capital cases:

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"After the death of the procurator Festus, when Albinus was about to succeed him, the high priest Ananias considered it a favorable opportunity to assembly the Sanhedrin. He therefore caused James the Brother of Jesus, who was called Christ, and several others, to appear before this hastily assembled council, and pronounced upon them the sentence of death by stoning. All the wise men and strict observers of the law who were at Jerusalem expressed their disapprobation of this act...Some even went to Albinus himself , who had departed to Alexandria, to bring this breach of the law under his observation, and to inform him that Ananius had acted illegally in assembling the Sanhedrin without the Roman authority."

Shiloh comes from the Hebrew root to rest. It is clear from the original Hebrew text that Shiloh is the coming Judge/Ruler and the peoples will be under His rulership. Shiloh then comes from the tribe of Yehudah, will be a ruler King for Yisrael, and He will gather the peoples ( , y m i a people other than Yisrael). In all of the worlds history, there has never been a King or Ruler from Yehudah to whom all the peoples of the world must give obedience. Only Melek HaMoshiach is that King. Bereshith 49: 10-12 speaks of final battle and victory by a Melek from Yehudah who will rule the world and anyone else is a false Moshiach. Gematria According to the Baal Haturim79, this phrase Shiloh will arrive- h l y s w a b y(358) has the same gematria80 as the word Moshiach-xysm . Also, the Hebrew word yavo (13) has the same gematria as the word ECHAD! So, if we add Moshe and Echad 81 d x a we have the same gematria as Moshiach (358). In the numerical sense, we also find the connection between Moshiach and Moses, as is written, "Until Shiloh comes" - yavo Shiloh, and Moshiach is also called Shiloh. The Hebrew words yavo Shiloh are the numerical value of Moshiach; and Shiloh is the numerical value of Moshe. This teaches us that the merit and power for bringing Moshiach is dependent upon the ideal role of Moses - through a wholesome dedication to Torah study and mitzvos. Chabad-kingmessiah.com

The Chabad acknowledge a connection between Moshe and the Moshiach. This connection ties the Moshiach to the prophetic utterance given in around 1451 BCE: 15 YHWH your Elohim will raise up to you a Navi82 from the midst of you, from your brothers, like me; to Him you shall listen; Devarim 18:15

Rabbi Levi ben Gershon (RALBAG) from the 14th century CE, identified this prophet as the Moshiach: A Prophet from the midst of thee. In fact , the Messiah is such a Prophet as it stated in the Midrash83 of the verse, Behold my Servant shall prosper (Yeshayahu 52:13)Moses, by the miracles which he wrought, brought a single nation to the worship of Elohim, but the Messiah will draw ALL peoples to the worship of Elohim. This is also hinted at in the verse the scepter shall not depart from Judah nor the ruler's staff from between his feet, the scepter referring to the Messiah of the house of Judah, and the staff to the Messiah of the house of

Baal Haturim, Chumash, Bereshith, pg.461, Artscroll Publishing Gematria is the art of adding the numerical values of the Hebrew letters to connect one word or phrase together on the deeper Torah interpretation level. 81 Midrash Rabah, Shemot says that Moshe is the first redeemer and the last redeemer. But, Moshe cannot be Shiloh because he is from the Tribe of Levi not Yehudah. 82 See Yochanan 1:25-Later, speaking in the Temple Shimon bar Yonah quoted Devarim 18:15 to prove that Elohim had raised up that Prophet, the Messiah, from their midst ( Acts 3:22-26) 83 Referring to Midrash Tanhuma (Ktav Publishing 1989) pp-166-167
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Joseph. Until Shiloh cometh: this is Moses, the numerical value of the two names Shiloh and Moses being the same. Zohar Bereshith 1:25b Other sections of the Torah with the gematria of 358 include: Bereshith 46:28- Goshen h n s g ;Shemot 25:6, 29:7- the anointing h x s m h ; and Vayyiqra 16:32- shall be anointed x s m y . Shiloh then is another code word found in the Scriptures for the Moshiach. Once again, all the Torah speaks of Yahshua as the true Moshiach.

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Chapter 10: Kiss the Son


Kiss84 the Son, lest he be angry, and you perish in the way, for his wrath will soon be kindled. Blessed are all those who take refuge in him. Tehillim 2:12 And, the Perushim, having been assembled, Rebbe, Melech HaMoshiach confronted with this sh'eilah (question), saying, "What do you think concerning the Rebbe, Melech HaMoshiach? Whose Ben [son] is he?" The Perushim gave this teshuva (answer) to him, "Ben David. Matt.22:41-42
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Tehillim 2 commands us to KISS the SON. Who is this Son mentioned in this Tehillim? In order to arrive at a conclusion we must first study two Hebrew words in this verse. KISS: H5401 nashaq BDB Definition: 1) to put together, kiss 1a) (Qal) to kiss 1b) (Piel) to kiss 1c) (Hiphil) to touch gently 2) to handle, be equipped with 2a) (Qal) to be equipped Part of Speech: verb A Related Word by BDB/Strongs Number: a primitive root [identical with H5400, through the idea of fastening up] Gesenius: to join, declare fidelity, show submission to, to join mouth to mouth, mutually connected, to touch each other. SON: H1248 bar BDB Definition: 1) son, heir

According to the Hebrew, we are to be joined to, submitted to, and faithful to the Son, the heir of all things, or He will be angry (anaf- to be enraged with) with us. The implication is that without embracing and being faithfully joined to the Son, His anger will be manifested towards us. Who is this Son whom we must kiss?
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Kiss the Chosen One, lest He be angry, and ye lose the way, When His anger burneth but a little, O the happiness of all trusting in Him! YLT

That You were as my brother that sucked the breasts of my ima! When I should find You outside, I would kiss You; yes, I should not be despised. Shir Hashirim 8:1

The context of this Tehillim is the conspiring of the nations (goyim) against YHWH and His Anointed85 (HebrewMeShiYCho).86 The Artscroll TaNaK claims that this Tehillim is the description of the Philistines conspiring against David Melek of Yisrael. The Jewish Study Bible claims that the context of this Tehillim is obscure and translates verse 11 as Serve YHWH in awe; tremble with fright87, lest he be angered88. The Sages Speak Who did the ancient sages of Yisrael teach that this Psalm was speaking about? What does Judaism really teach? Our rabbis taught, the Holy One, blessed be He, will say to the Messiah, the son of David89 (May he reveal himself speedily in our days), Ask of me anything, and I will give it to thee, as it is said, I will tell of the decree etc.this day have I begotten thee, ask of me and I will give you the nations for thy inheritance. Babylonian Talmud, Sukkah 52a

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Kiss purely-JNT, David Stern Referenced in Yalkut, Vol.2,p.90a 86 H4899-mashiyach : 1) anointed, anointed one 1a) of the Messiah, Messianic prince 1b) of the king of Israel 1c) of the high priest of Israel 1d) of Cyrus 1e) of the patriarchs as anointed kings 87 12 Do homage in purity, lest He be angry-JPS 88 Jewish Study Bible pg.1286 , Ps.2 89 Son of David can mean Hebraically one just like David

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R. Jonathan said: Three persons were bidden ask, viz. Solomon, Ahaz, and the King Messiah .Solomon: Ask what I shall give thee (1 Kings 3:5). Ahaz: Ask thee a sign (Isa.7:11).The King Messiah : Ask of Me, etc. (Ps.2:8).Midrash Rabbah (Vol.1,pp.365-366) All the nations will be gathered together to fight with the Son of David, as it is said: The Kings of the earth set themselves, etc. Pirke de-Rav Eliezer ( 9th Cent.) , Section 28 Our teachers interpreted the subject of this Psalm with reference to the King Messiah, but according to its plain meaning it will be right to expound it of David himself RASHI THIS DAY I HAVE BEGOTTEN THEE [Ps.2:7]When the time comes, the Holy One blessed be He, will say, I must create the Messiah a new creation. As the Scripture says: THISS DAY I HAVE BEGOTTEN THEE---that is, on the day of redemption, Elohim will create the Messiah.ASK OF ME, AND I WILL GIVE TEE THE HEATHEN FOR THINE INHERITANCE, AND THE ENDS OF THE EARTH FOR THY POSSESSION [PS.28]. Elohim, speaking to the Messiah, says: If thou dost ask for the dominion over the nations, already they are thine inheritance, if for the ends of the earth, already they are thy possession. Midrash on the Psalms The prophets and the saints have longed for the days of the Messiah, and great has been their desire towards him, for there will be with him the gathering together of the righteous and the administration of the good, and wisdom, and royal righteousness, with the abundance of his rightness, and the spread of his wisdom, and his approach to Elohim, as it is said: Adoni said to me, Thou art my son, today have I begotten thee. Maimonides, introduction to Sanhedrin, chapter 10. There are those who interpret this Psalm of Gog and Magog, and the anointed as the King Messiah; and thus did our rabbis of blessed memory interpret it (b. Berachot 7b.) David Kimchi R. Huna said in the name of R. Idi, In three parts were the punishments divided: one for King Messiah, and when His hour cometh the Holy One, blessed be He, saith, I must make a new covenant with Him, and so He saith, Today I have begotten thee [ concerning verse 9] Thou wilt bruise them with a rod of iron, this is Messiah ben Yosef. Yalkut (13th Cent.) , Section 621 The same term [Moshiach] is used in post Biblical literature (but never in the Bible) to refer to the ideal future Davidic king, and is the origin of the term Messiah.against His anointed , suggesting that the Davidic king was viewed by some as Elohims earthly representative. This idea is picked up in many depictions of the ideal future Davidic king, called Messiah in post-biblical textsThe Hebrew word bar can also mean SON, especially in Aramaic, and this has sometimes been connected to the divinely adopted son {ben) of verse seven. Jewish Study Bible pp.1285-1286 After the signs have come if which I have spoken to you before, when the nations are moved and the time of my Anointed One comes, he will call all nations, and some of them he will spare, and others he will kill 2 Baruch 72:
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Why do the nations rage and the people imagine a vain thing? 2 The melechim of the earth set themselves and the rulers take counsel together, against , and against His Moshiach,91 saying, 3 Let us break their bands asunder, and cast away their cords from us. 4 He that sits in the shamayim shall laugh: shall have them in derision. 5 Then shall He speak to them in His anger, and trouble them in His heavy displeasure. 6 Yet have I set My melech upon My set-apart Har Tzion.92 7 I will declare the decree: has said to Me, You are My Son;93 94 this day have I brought You forth. 8 Ask of Me, and I shall give You the nations for Your inheritance, and the furthest parts of the earth for Your possession.95 9 You shall break them with a rod of iron; you shall dash them in

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A messianic psalm with many details of Moshiach Yahshua. Hebrew: Meshecho. 92 Moshiach Yahshua. 93 Yahshua. 94 Hebrew: Bnee atah ani hayom yeladtecha. 95 The Son of YHWH will inherit all nations as decreed by YHWH.

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pieces like a potter's vessel. 10 Be wise now therefore, O melechim: be instructed, shophtim of the earth. 11 Serve with fear, and gilah with trembling 12 Kiss the Son,96 lest He be angry, and you perish from the halacha,97 when His anger is kindled even slightly. Blessed are all they that put their trust in Him.98Tehillim 2 If we cross-reference Tehillim 2 verses 11-12 with two other Messianic prophecies in the Torah, we can understand that it is the Son [Moshiach] who will judge those who reject Him and His words spoken in the Name of YHWH. 20 See, I send a Malach before you,99 to guide you in the derech, and to bring you into the place that I have prepared. 21 Beware of Him, and obey His voice, provoke Him not; for otherwise He will not pardon your transgressions: for My Name is in Him.100 22 But if you shall indeed obey His voice, and do all that I speak; then I will be an enemy to your enemies, and an adversary to your adversaries. Shemot 23:20-22 Restoration Scriptures 18 I will raise them up a Navi from among their brothers, like you, and will put My words in His mouth; and He shall speak to them all that I shall command Him. 19 And it shall come to pass, that whoever will not listen to My words that He shall speak in My Name, I will require it of him. Devarim 18:18-19 Son/Messiah/King The prophecy of Tehillim 2 declares that the Son of Elohim, King Messiah, would rule over all the nations. He would stop the rebellion of man against YHWH. The writings of Judaism agree that this Tehillim is about the Messiah. See, Master, and raise up for them their king, the son of David, to rule over your servant Yisrael. Psalms of Solomon 17:21 And he will be a righteous king over them, taught by Elohim. There will be no unrighteousness among them in his days, for all shall be holy, and their king shall be the Master Messiah. Psalms of Solomon 17:32 May Elohim cleanse Yisrael for the day of mercy in blessing, for the appointed day when his Messiah will reign. Psalm of Solomon 18:5-7 He will be called the Son of Elohim, and they will call him the Son of the Most HighHis kingdom will be an eternal kingdomThe earth will be in truth and all will make peace. The sword will cease from the earth, and all the cities will pay him homage. He is a great Elohim among elohimHis kingdom will be an eternal kingdom 4QAramaic Apocalypse Dead Sea Scrolls There shall come forth from you one day a man, and he shall rule over many nations and his kingdom spreading everyday shall be exalted on high. Philo-Life of Moses 1:289-290 R. Judah discoursed on the text: O that thou wert as my brother, that sucked the breast of my mother! When I should find thee without, I would kiss thee; yea, and none would despise me (S. S. VIII, 1). The Companions, he said, interpret this verse as being addressed by the Community of Israel to the King to whom peace belongs. Zohar 1:184b

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Nashku Bar. The name of the first-century faith in Yahshua; The Way or the Nazarenes. 98 Hebrew: Ashrai kol chosai bo. 99 Widely acknowledged as the Guardian of Yisrael, or the young Man Metatron/Yahshua. 100 The young man Metatron has YHWHs Name and can pardon Yisraels sin. This Man has to be His pre-incarnate Son.

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Kissing the Son The shir ha-shirim, which is Shlomos.2. Let Him kiss me with the kisses of His mouth: for your love is better than wine. 3 Because of the fragrance of Your good perfumes Your Name is as ointment poured forth,101 therefore do the virgins love You. Shir HaShirim 1:1-2 The lad then began a discourse on the text: Let him kiss me with the kisses of his mouth (S. S. I, 2). This, he said, is a more burning desire, in which affection issues from the mouth with a fire unlike that which issues from the nostrils. For when mouth is joined with mouth to kiss, fire issues from the strength of affection, accompanied by radiance of the countenance, by rejoicing on both sides and by gladsome union. For thy love is better than wine (Ibid.), to wit, than that wine which exhilarates and brightens the countenance, which makes the eyes sparkle and induces good feeling; not the wine that intoxicates, induces rage, beclouds the countenance, and inflames the eyes, the wine of rage. It is because this wine is exhilarating and cheering and induces love and affection that a libation of it is offered every day on the altar, of just such a quantity Zohar 1:70a Soncino Zohar, Shemoth, Section 2, Page 124bTHE MASTER (Adon) YHWH. R. Judah said: Sometimes the superior aspect of the Deity is called by the lower Name, at other times it is the lower aspect that is given the superior Name. Here, in the phrase. before the Master YHWH (ha-ADoN TETRAGRAMMATON), the lower term Adon (Master) is expressive of the superior aspect. This matter has already been expounded, and expounded in various ways, which, however, all converge into one. Blessed be the Merciful One, blessed be His name for evermore! BEHOLD, I SEND AN ANGEL BEFORE THEE. R. Isaac quoted in this connection the words: Let him kiss me with the kisses of his mouth (S.S. 1, 2), and said: It is the Community of Israel who says this (to YHWH). Why does she say Let Him kiss me instead of Let Him love me? Because, as we have been taught, kissing expresses the cleaving of spirit to spirit; therefore the mouth is the medium of kissing, for it is the organ of the spirit (breath). Hence he who dies by the kiss of YHWH [Tr. Note: According to the Haggadah, Moses and certain other saints died by the kiss of YHWH.] is so united with another Spirit, with a Spirit which never separates from him. Therefore the Community of Israel prays: Let Him kiss me with the kisses of His mouth, that His Spirit may be united with mine and never separate from it.

This Tehillim by David IS Messianic and it commands us to embrace the Son of Elohim, the Messiah, and the King of Yisrael. We know Him as Yahshua! King David warns us not to ignore Him, or we will face His wrath at His coming. This is what the first talmidim of our Master preached and taught in the synagogues. The choice is now yours.
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"And you are the one who by the Ruach Hakodesh through the mouth of Avinu David your eved, said, LAMMAH RAGSHU GOYIM UL'UMMIM YEHIGU RIK ("Why did the Goyim rage and the peoples plot vain and futile things?") 26YITYATZVU MALKHEI ERETZ V'ROZNIM NOSEDU YACHAD AL YHWH V'AL MOSHIACHO (`The kings of the earth took their stand, and the rulers assembled together against YHWH and against His Moshiach.') [Tehillim 2:1,2; Daniel 9:25] Acts 4:25-26 OJBC

"And we are preaching to you the Besuras HaGeulah of the Havtachah made to Avoteinu, [Yeshayah 40:9; 52:7] 33"that Elohim has fulfilled this havtachah for us, their banim, having made to stand up alive again Rebbe, Melech HaMoshiach Yahshua, as also in the Tehillim it has been written, BENI ATAH, ANI HAYOM YELIDETICHA ("You are my son; today I have become your father"). [Tehillim 2:7] 34"And that he made him to stand up alive again from the Mesim, no longer to return to decay, thus he has said, `I will give you CHASEDEI DOVID HANE'EMANIM. [Yeshayah 55:3 TARGUM HASHIVIM] Acts 13:32-34 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. 31The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of come. 32And it shall come to pass, that whosoever shall call on the name of shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as hath said, and in the remnant whom shall call. Yoel 2:30-32
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YHWHs Name.

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Chapter 11: One Mediator!


Many people, both Yehudi and Ephraimite have any problems accepting a mediator in everyday life. Why, then, do religious people object to a mediator in their spiritual lives? To the Jew the concept of a mediator is unnecessary. The idea of mediation implies that man is inadequate to approach Elohim by virtue of his own effort. It implies there is a gap between us and Elohim that we cannot bridge by our own efforts. To the Ephraimite, the concept of mediation reminds them of Romanism and a privileged priesthood that forgives sin and administers Elohims grace to man. We must ask ourselves the question: What do the ancient sages and writings reveal about the person of the Moshiach (Messiah) and His role as a mediator or intercessor? Is the concept of a mediator only to found in the Church or is it a role found in the TaNaK and other writings by the sages of old? Is a mediator un-Jewish? Let us examine some of the evidence and arrive to a scholarly conclusion. YHWH our Righteousness First it is clear that according to the views of the Hasidim the Messiah is a person, not just an office, spirit, or age. THE MESSIAH IS A PERSON.THE HASIDIM NEVER ACCPET THE NOTION OF A MESSIANIC AGE APART FROM A PERSONAL MESSIAH. Encyclopedia of Hasidim by Tzvi M. Rabinowicz pg.312

The Messiah was thought to be the Son of Elohim Who would be called YHWH Zidkenu. Messiah would be Yisraels righteousness and His Name would be YHWH! Who was it that ascended into heaven, and came down again? Who gathered the wind in His fists? Who bound the waters in a garment? Who set up all the ends of the earth? What is His Name and what is His Sons Name, if thou knowest it? Mishle (Prov.) 30:4 Lesser 4 Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son's name, if thou knowest? JPS The name of Messiah was contemplated, for it is written, His name existeth ere the sun (Ps. LXXII, 17) Midrash Rabbah Gen.1:4 Rab Huna counted amongst the seven Names of Messiah also: YHWH Zidkenu [Jer.23:6]. Midrash Mishle 10:21 5 Lo! Days are coming, Declareth YHWH, when I will raise up to David A righteous Bud, and he shall reign as king, and prosper, And shall execute justice and righteousness in the land. 6In his days, Shall Judah be saved, And Israeli abide securely,And, this, is his name whereby he shall be called YHWH, our Righteousness. Yirmeyahu 23:5-6 Rotherham The Scripture calleth the Names of Messiah also: YHWH Zidkenu, because He is the Mediator through Whom we shall get the righteousness of YHWH. R. Joseph Albo of Toledo Sepher Ikkarim 28:54 What is the Name of King Messiah? To this answered Rabbi Abba bar Kahana: YHWH is His Name, for it is written This is the Name whereby He shall be called: YHWH Zidkenu. Midrash Echa 1:51 The name of the King, YHWH is our Vindicator, in Hebrew is a play on the name of Zedekiah, and might suggest that the ideal future king will be named YHWH Zidkenu, the same elements in the name Tzidkiyah in reverse order. Jewish Study Bible pg. 972 5 For YHWH Echad hu (there is one Elohim) and there is also melitz Echad (one mediator, Iyov 33:23, Yeshayah 43:27; cf. Devarim 5:5,22-31), one Moshiach (one arbitrator--Iyov 9:33), one sarsur (agent) between YHWH and kol bnei Adam, the Ben Adam Moshiach Yahshua, 6the one who gave his nefesh [Yeshayah 53:10-12] as a kapparah, a pidyon (ransom), on behalf of all. 1 Tim.2:5 OJBC

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The Role of a Mediator is Torah This concept of a mediator is objected to by Yehudim who teach that no mediator is needed between Elohim and man. But, the TaNaK reveals how mediators were a central part of Yisrael from the Beginning. Yisrael, as a nation of cohanim, were to mediate between the Elohim of Yisrael and the nations. They were to be the light of the world so the nations might come to YHWH. 5Now therefore, if ye will hearken unto My voice indeed, and keep My covenant, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; 6and ye shall be unto Me a kingdom of priests, and a holy nation. Shemot 19:5-6 But, when the time came for the people of Yisrael to meet with YHWH, they implored Moshe to go in their stead as a go-between out of fear. Just as Yeshayahu trembled at the sight of the kadosh Elohim, Yisrael trembled at the sight and sounds at Mt. Sinai. Our fore-fathers experienced fear and inadequacy at the thought of meeting Elohim. Then said I: Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, YHWH of hosts. 6Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar; 7and he touched my mouth with it, and said: Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin expiated. 8And I heard the voice of YHWH, saying: Whom shall I send, and who will go for us? Then I said: 'Here am I; send me.' Yeshayahu 6:5-7 And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off. 19(20; -16) and they said unto Moses: 'Speak thou with us, and we will hear; but let not Elohim speak with us, lest we die.' 20(20; -17) And Moses said unto the people: 'Fear not; for Elohim is come to prove you, and that His fear may be before you, that ye sin not.' 21(20; -18) And the people stood afar off; but Moses drew near unto the thick darkness where Elohim was. Shemot 20:18-21
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In light of these accounts in the TaNaK, we learn two things that are very important: If we do not need a mediator then Elohim is not what He says He is: because I YHWH am KADOSH Wayyiqra 20:26. If that is a fact, then Moshe, Yisrael, and Yeshayahu were fools to tremble in His presence. To say that YHWH is less than what He is denies what gives us dignity, hope, and purpose in our lives. YHWH is KADOSH, but a mediator is not necessary because Elohim does not desire a relationship with man.

But both of these assumptions are false. YHWH holiness cannot be compromised but yet He does desire a relationship with man. YHWH used Moshe, navaim, cohanim, and sacrifices to intercede for His people Yisrael. He has always desired to be reconciled to man. A Mediator for Man The Two-Covenant Heresy teaches that Jews come to Elohim without a mediator but Goyim approach Him through Messiah. Many, taking for granted that the idea of a mediator is un-Jewish/Torah, think Rav Shaul brought the role from Gnosticism in order to make his message more palatable to Greeks and Romans. Although Gnosticism positions various beings between Elohim and man, the idea of a mediator between Elohim and mankind is not only Jewish but inseparable from the history of Yisrael recorded throughout the TaNaK. Jewish tradition says that angels mediated at the giving of the Torah on Mount Sinai (Acts 7:53).
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"You who received the Torah at the directions of malachim and were not shomer of it." Acts 7:53

Yahshuas role as mediator of the Renewed Covenant was foreshadowed by Mosheh, who is called the mediator of the Torah in Gal. 3:19, but also in this fourth-century Midrash Rabbah:

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Why then the Mattan Torah? The Torah was added because of pesha'im, until the ZERAH (Moshiach) should come to whom the havtachah had been made (BERESHIS 22:18). Now the Torah was administered through malachim (Devarim 33:2; Tehillim 68:18) by the hand of a sarsor (middleman/agent--VAYIKRA 26:46; BAMIDBAR 36:13), an ish benayim. 20Now the sarsor, the ish benayim, the metavvech, is not for only one, but Elohim hu echad (Devarim 6:4). Galatians 3:19-20 03316: 3316 mesites mes-ee'-tace from 3319; a go-between, i.e. (simply) an internunciator, or (by implication) a reconciler (intercessor):--mediator. Rabbi Yitzchak said: Our rabbis learned that if a cask is broken [before being delivered to the buyer], it is the middleman who bears the loss. Elohim said to Moses, You were the middleman between me and my children; you broke the Tables [of the Torah, Exodus 32:19], so you must replace them. How do we know this? Because it is written, Hew two tables of stone like the first [Exodus 34:1]. (Deuteronomy Rabbah 3:12)
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A 9th-century Midrash says: Before Yisrael sinned, what does Scripture say of them? Before all Yisrael watching, the glory of YHWH appeared like a devouring fire on top of the mountain (Exodus 24:17). According to Rabbi Abba bar-Kahana, the phrase, devouring fire, means that seven realms of fire seemed to be devouring one another on the mountaintop. And Israel looked and felt neither fear nor terror. But after sinning, they couldnt even look at the face of Elohims intermediary, [Exodus 34:2935]. (Pesikta Rabbati 15:3) In a footnote to his translation of Pesikta Rabbati, William G. Braude relates the word intermediary (Hebrew sarsur, rendered middleman) to Deuteronomy 5:5, where Moshe said: I stood between you and YHWH to declare to you the word of YHWH, since you were afraid of the fire and would not go up the mountain. If this is not mediation, what is? According to Websters Dictionary a mediator is a synonym for an intercessor. Mediator: noun-1.one who mediates; esp. one who mediates parties at variance 2.A mediating agent in a chemical or biological process. Mediate: verb fr. LL- to be in the middle 1: to interpose between parties in order to reconcile them. 2: to reconcile differences 1a: to effect by action as an intermediary b. to bring accord out by action as an intermediary.2a: to act as an intermediary agent in bringing, effecting, or communicating. Intercede: verb: to intervene between parties with a view of reconciling differences: syn. MEDIATE Websters New Collegiate Dictionary

A mediator is one who stands between two estranged (alienated) parties and seeks to reconcile them. For if when we were oyevim (enemies) we were reconciled to Elohim through the mavet (death) of the Ben HaElohim [Moshiach], how much more, having been reconciled and no longer oyevim, shall we be delivered by His (risen) Chayyei (olam)! Romans 5:10 20 On behalf of Rebbe, Melech HaMoshiach, therefore, we are emissaries of shalom [Yeshayah 27:5; 52:7; Eph. 6:20], as if Elohim were entreating through us: we ask on behalf of Rebbe, Melech HaMoshiach, be reconciled to Elohim. 2 Corinthians 5:20 21 And you, once having been alienated and oyvim (enemies) in the mind by ma'asim hara'im (evil deeds), 22yet now Moshiach reconciled in the Guf (body) [1:18] of his basar [Tehillim 16:9-10] through Moshiach's mavet [Daniel 9:26; Yeshayah 53:8-9] to present you, kedoshim (holy) and without mum (defect, Vayikra 22:20) and without reproach before him, 23provided you remain in the [correct orthodox Jewish] Emunah [Faith, the Emunah of the true Dat haYehudit], having been founded in it and securely established and not moving away from the tikvah (hope) of the Besuras HaGeulah which you heard, the Besuras HaGeulah which has been proclaimed in kol hanivrah (all creation) under Shomayim, the Besuras HaGeulah of which I, Sha'ul, became a keli kodesh (minister). Colossians 1:21-23
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A Pseudepigrapha work dating from around the first or second century B.C.E.: Draw near to Elohim and to the angel that intercedes for you, for he is a mediator between Elohim and man . (Testament of Dan 6:2)

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Besides Mosheh, the cohanim were mediators who presented Yisraels sacrifices to Elohim; the prophets were middlemen who spoke Elohims words to the people; and the kings of Yisrael were middlemen, ruling Yisrael on Elohims behalf and representing them before Elohim. Far from being un-Jewish/Torah, human mediation between Elohim and Yisrael is the model in the TaNaK. None of this makes Elohim any more distant from each individual. Apparently, the motivation of those who object that the concept of the Messiah as mediator between Elohim and man is not Jewish is to affirm that a person need not go through all the red tape to get to Elohim. I agree 100 % with them! Elohim is near to all who call upon His Name. And it shall come to pass, that whosoever shall call on the Name of shall be delivered: for in Mount Tzion and in Jerusalem shall be deliverance, as hath said, and in the remnant whom shall call. Yoel 2:32
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BUT, there is One Mediator. We address Elohim in the Name of our Master Yahshua; only then is there confidence that Elohim is near to us, hearing our prayers as we daven. Why Yahshua the Messiah? Because, being Himself human He is near our humanity; but also Himself being Elohim, He is near the Father in a way that we are not because He is Righteous.
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No one has ever seen Elohim [Shemot 33:20]. It is Elohim the Ben Yachid (Who shares the nature of Elohim), it is He, the One being in the kheyk (bosom) of HaAv, this one is Elohim's definitive derush (exposition).Yochanan 1:18 18 No one, hath seen, Elohim, at any time: An Only Begotten Elohim, The One existing within the bosom of the Father, He, hath interpreted him. Rotherham

Yahshua and the Father are ECHAD (Yn 10:30)


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"I and HaAv are Echad." [Devarim 6:4; Tehillim 33:6] OJBC I and the Father one are. Diaglot

In Him lives the fullness of all that Elohim is (Col. 1:19), and He is now at Elohims right hand interceding for His people (Ivrim 7:258:1) Yisrael. WHAT CAN WE SAY ABOUT THE PERSON OF MOSHIACH? IS MOSHIACH THE DEMUT (LIKENESS) OF A HUMAN FORM ON THE KISSEH OF YHWH (YECHEZKEL 1:26)? IS HE THE ADAM KADMON AND MORE? LET ATAR PANUI MINNEI (NO PLACE IS EMPTY OF HIM) 15Rebbe, Melech HaMoshiach is the demut (Bereshis 1:26-27; Php 2:6) of the invisible Elohim, the Bechor [Tehillim 89:27], the Yoresh of kol nivrah (all that is created), 16because in him were created all things in Shomayim and on ha'Aretz, the visible things and the invisible things, whether thrones or dominions, whether rulers or authorities, all things through him and for him have been created. (Tehillim 33:6) 17And Moshiach is before all things, and all things in Moshiach have been held together; (Mishle 8:23-27; 30:4) 18and Moshiach is the Rosh [Mishle 8:22; 30:4] of the Guf (body) [Bereshis 47:18; Tehillim 16:9-10; Yeshayah 53:11; Iyov 19:25-27], and the Guf is Moshiach's Brit Chadasha Kehillah; Moshiach is its Reshit, the Bechor from the Mesim, that Moshiach might be in everything pre-eminent, [Tehillim 89:27] 19because Elohim was pleased that all his fullness have its mishkan (tabernacle) in Moshiach, 20 and through Moshiach to bring ritztzuy (reconciliation, cessation of enmity/hostility between a wrathful holy Elohim and sinful men) between all things and himself, having made shalom through the dahm of the kapparah of the aitz of Moshiach [Devarim 21:23; Yeshayah 52:15; Vayikra 16:15-16].Col.1:15-20 OJBC 19 For it pleased Elohim to have His full Being live in His Son .JNT

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From which also he is able to completely deliver to Geulah and Yeshu'at Eloheinu the ones approaching YHWH through him, als (since) he has Chayyei Ein Sof (Endless Life) and always lives to intercede in techinnah (supplication) for them. 26For such was for us indeed a bekavod (suitable) Kohen Gadol, chasid, tamim, tahor, nivdal from chote'im (separated from sinners) and exalted above HaShomayim; 27a Kohen Gadol who does not have daily need--as do the other Kohanim Gedolim--on the one hand, to offer up zevakhim for his own averos, and then to offer up zevakhim for the averos of the Am Berit. For this Kohen Gadol offered up himself, once and for all. 28For the Torah of Moshe Rabbeinu appoints bnei Adam as Kohanim Gedolim, bnei Adam with frailties, but the dvar HaShevu'ah [Tehillim 110:4], which came later than the Torah of Moshe Rabbeinu, appoints HaBen [Ben HaElohim Rebbe, Melech HaMoshiach] who came to shleimut (completeness) l'Olam. 1Now the main point of what is being said is this: we have such a Kohen Gadol, who has taken his seat LIMIN YHWH ("at the right hand of the kisse of the kavod in Shomayim"--Tehillim 110:1). Ivrim 7:25-28, 8:1 OJBC Observe this. In the mystic doctrine of the Holy Name we speak of King and Priest, both above and below. The King above is the mystic Holy of Holies, [Tr. note: Binah.] and under him there is a Priest, the mystic Primeval Light, who ministers before him; he is the priest who is called great and is stationed at the right hand. There is a King below, in the likeness of the King above, who is king over all that is below; and under him there is a Priest who ministers to him: this is he whom we call Michael, the High Priest, who is at the right hand. All this constitutes the true object of faith, that of the side of holiness. Zohar 2:67b Also the supernal Man derives benefit from the earthly man, who offers there his spirit and soul, and so each kind partakes of its own kind and basis. In the same way the priest who unifies the Holy Name is brought near to the supernal Priest, the Levites with their song rejoice that side to which they belong, and the lay Israelites, who offer prayers alongside of the sacrifice, awaken the supernal holy Israel. Zohar 3:241b This verse, he said, contains the mystery of faith. Master is the supreme mystery, the beginning of the supernal Point, the recondite and unknowable. My Elohim refers to the still small Voice which is the first subject of interrogation, and is also the supernal Priest. Zohar 3:193b Hence AARON TOOK AS MOSES SPAKE, AND RAN INTO THE MIDST OF THE ASSEMBLY, AND HE PUT ON THE INCENSE, which belongs to the inner precinct symbolizing the Priest, and so HE MADE ATONEMENT FOR THE PEOPLE AND HE STOOD BETWEEN THE DEAD AND THE LIVING, between the Tree of Life and the Tree of Death. Then the Right Hand drew them near one to another and the plague was stayed. Happy the lot of the priest who has power above and below and brings peace above and below!Zohar 3:177b Soncino Zohar, Bemidbar, Section 3, Page 145b of YHWH of hosts, as we read: For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the angel of YHWH of hosts (Malachi II, 7). Wherewith did the priest merit to be called angel of YHWH of hosts? Said R. Judah: As the angel of YHWH of hosts is a priest on high, so is the priest below an angel of YHWH of hosts. The angel of YHWH of hosts on high is Michael the great prince who issues from the celestial Grace (hesed) and is the celestial High-priest. So the High-priest on earth is called angel of YHWH of hosts by reason that he belongs to the side of Grace. Isaiah 53:12 prophesies that the Servant of YHWH (the Messiah) will make intercession for the transgressors. This Servant is identified as the Messiah by the ancient sages of Yisrael. Isa 53:12 Because of this I will divide to Him with the great, and with the strong He shall divide the spoil; because He poured out His soul to death; and He was counted with those transgressing; and He bore the sin of many, and made intercession for those transgressing. 06293: paga` paw-gah' a primitive root; to impinge, by accident or violence, or (figuratively) by importunity:-come (betwixt), cause to entreat, fall (upon), make intercession, intercessor, entreat, lay, light (upon), meet (together), pray, reach, run. Behold My Servant Messiah shall prosper... Yeshayahu 53 Targum Jonathan The prophet says, The Messiah , the son of David of whom the text speaks-Nachmanides 13th Century CE The prophet calls the King Messiah my Servant Rabbi Shlomo Astruc 14th Century CE The prophet is speaking of the King Messiah Rabbi Moshe Alheikh, Rabbi of Sefed, 16th Century CE The fact is that it refers to the King Messiah. Hertz Homberg (1749-1841)
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Romans 8:34 states that Yahshua is at the right hand of Elohim pleading on our behalf; and 1 Yn 2:1 that He is the

Tzaddik (the Righteous One), who pleads our cause with the Father. Other verses stress the universal necessity of
approaching Elohim only through him (Yn 14:6, Acts 4:12, 1 Yn 2:2223). This is consistent with the Hasidic view of their Rebbe as a mediator between them and Elohim. But, the Rebbes role has another side, for he also serves as a MEDIATOR between his followers and Elohim. His long hours at prayer, his special piety and concentration, and his private and public talks are directed toward that end. Legends of the Hasidim by Jerome R. Mintz 34 Who is there to make mishpat to haresha'a (condemnation), to make judgment to Onesh Gehinnom? It is Moshiach Yahshua who died, rather was kam litechiyah (raised to life), who also is at LIMIN YHWH (the right hand of YHWH-Tehillim 110:1), who also intercedes on our behalf (Romans 8:26-27). Romans 8:34 OJBC 26 In the same way, the Ruach Hakodesh helps us in our weakness (as creatures: Romans 5:6). For as we daven, we do not know as we should for what to make tefillos (prayers), but the Ruach Elohim Himself intercedes on our behalf with labor pang groans, not intelligibly uttered. 27And He who searches the levavot knows what is the way of thinking of the Ruach Hakodesh, because He intercedes as Elohim would have it on behalf of the kedoshim. Romans 8:26-27 OJBC Soncino Zohar, Shemoth, Section 2, Pages 61a-61b AND YHWH SAID UNTO MOSES, BEHOLD I WILL RAIN BREAD FROM HEAVEN FOR YOU. R. Judah quoted here the verse: Blessed is he who considereth the poor: YHWH will deliver him in time of trouble (Ps. XLI, 2). These words, he said, have been applied to a man who is lying dangerously ill. Such a one is a prisoner of the King-his neck yoked and his feet in chains. On either side warders keep guard over him. His limbs war with one another, and he is unable to eat. But in his helplessness a guardian angel is appointed to watch over him and to intercede on his behalf before the King, recalling all his virtues and any good deed that he may have done. Happy is then the counselor who teaches the afflicted one the way of life so that he may be delivered from judgment and be brought back to his Master; he becomes an intercessor for him above. And what will be his reward? YHWH will deliver him in time of trouble. The Holy One's judgments are forever righteous and all His paths are ways of truth. But. Why is it necessary that these poor little ones, who are blameless and without sin, should die? Where is. Now the true and righteous judgment of the Master of the world? If they must die because of their parents sins, then they certainly have no comforter. However, the actual fact is that the tears of these oppressed ones intercede for and protect the living, and because of their innocence and the power of their intercession. A place is eventually prepared for them such as even the perfect righteous cannot attain to or occupy; for the. Holy One does in truth love them with a special and particular love, He unites Himself with them and. prepares for them a supernal place, very near to Himself. It is concerning such that it is written: Out of the. mouth of babes and sucklings hast thou founded strength.Zohar Shemot Section 2: 113b Another component of the covenant is that Elohim will accept the mediation of an intercessor. He is not bound to complyin contradistinction to the coercive claims of the pagan magicianfor Elohim will reject even the mediation of the most righteous when Israel's sins have exceeded the limit of His forbearance (Jer. 15:1; Ezek. 14:1320). Intercession is, first and foremost, the function of Israel's prophets. Indeed, the only time Abraham is called a prophet is at the precise moment when his intercessory powers are invoked (Gen. 20:7). Moses' main concern, to judge by the narratives of the Exodus and the wandering in the wilderness, is to intervene on behalf of others (e.g., Ex. 9:27ff. 10:16ff. 34:89; Num. 12:11ff. 21:7ff. Deut. 9:1610:10; Jer. 15:1). The psalmist singles this out in his eulogy of Moses: He (Elohim) said He would have destroyed them, had not Moses, the chosen one, stood in the breach before. Him (Ps. 106:23). To stand in the breach is for Ezekiel the main function of the prophet (Ezek. 13:5; 22:30). Encyclopedia Judaica CD Rom The righteous man is the foundation of the world (Prov. x, 25). Esoterically speaking, the Zaddik is the foundation of the upper world and the foundation of the lower world, and the Community of Israel contains the Zaddik from above and from below. The righteous one from this side and the righteous one from that side inherit her, as it is written: The righteous shall inherit the earth (Ps. XXXVII, 29).Zohar 1: 245b The words For all refer to the Zaddik (righteous one), who is Yesod (foundation of the world)....Zohar 1:31a FOUNDATION OF WORLD. A synonym for the Zaddik (q.v.). RIGHTEOUS (Zaddik). The ninth Sefirah, also called Foundation. Zohar Definitions

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For Rebbe, Melech HaMoshiach did not enter into a Kodesh HaKodashim made by human hands, a mere tavnit (pattern, copy) of the true Kodesh HaKodashim, but into Shomayim itself, now to appear before the face of Elohim for us; 25nor was it so that he may offer himsef again and again, as the Kohen Gadol enters the Kodesh HaKodashim yearly with dahm not his own; 26for then it would have been necessary for him to suffer often from the hivvased tevel (foundation of the world); but now, once at the Ketz HaOlamim, he has appeared to put away averos (sins) by the korban of himself. 27And in as much as it is destined for men to die once and after this comes HaMishpat, HaDin, 28so he, having been offered up once in order that HU NASA CHET RABBIM ("he bore the sin of many"--Yeshayah 53:12) and shall appear sheynit (a second time) for Yeshu'at Eloheinu without reference to chet for those who expectantly khakeh lebo'o shel (await the arrival of) Rebbe, Melech HaMoshiach. Ivrim 9:24-28 19 Al kol panim (Nevertheless), the solid yesod of Hashem stands firm and zicher (certain), having this seal: V'YODA' YHWH ES ASHER LO ("YHWH KNOWS THE ONES WHO ARE HIS" BAMIDBAR 16:5); 2 Timothy 2:19 The Prince of Peace is the Zaddik, who brings peace to the world, peace to the House, peace to the Matrona. Zohar 3:31a
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The Righteous One inherits this earth, and pours upon it blessings every day, and furnishes it with luxuries and delicacies in his flow. All this is hinted in the words: The prayers of the Tzaddik for his followers can achieve that which could never be achieved by the puny efforts of the Hasidim themselves. The Tzaddiks prayers for life, children, and sustenance help others to attain these. Through the prayer of the Tzaddik, the sick are healed, the Jewish people are saved from persecution and oppression, they are able to earn their daily bread, and they are blessed with worthy sons and daughters. The doctrine of the efficacy of the Tzaddiks prayers is taught in great detail in the work Noam Elimelekh by R.Elimlekh of LejaskThe Tzaddiks intervention is effective because his soul can reach worlds where all is sweetness and mercy and where there is no judgment whatsoever. Or, in another version, the Tzaddiks prayers create new worlds in which there has been no degree of suffering. Encyclopedia of Hasidim pg.376 Rabbi Yosef declared that the Tzaddik or mediator is the one who opens the channel between heaven and earth because he draws the Ruach Hakodesh down over mankind. The Tzaddik , The Doctrine of the Tzaddik According to the Writings of Rabbi Yaakov Yosef of Polnoy pg.127 by Samuel H. Dresner By fruit tree is meant the tree of the knowledge of good and evil, which put forth blossoms and fruit. Bearing fruit is the Zaddik, the basis of the world. After its kind means that all human beings who have in them the spirit of holiness which is the blossom of that tree are stamped as being of its kind. This stamp is the covenant of holiness, the covenant of peace, and the faithful enter into that kind and do not part from it. The Zaddik generates, and that tree conceives and brings forth fruit after his kind, i.e. after the kind of the producer, so as to be like him. Blessed he that resembles these his mother and his father. Zohar 1:33a

The Tzaddik acts as a means by which people rise upwards towards the heaven according to Jewish tradition. He touches the heavens and is transformed and transforms others.102 How did Yahshua accomplish this: His teachings, healing the sick, His gift of compassion, His attitude towards women, and His exhortations (musar103) to Yisrael. every pleasant tree refers to the Zaddik; good to eat refers to the Central Column, through which He provided food for all, and from which alone the Zaddik is nourished, as the Shekinah from him. Zohar 1: 26a These three letters were afterwards combined to signify the Righteous one (Zaddik) of the world, as it is written, Say of the righteous one that he is good, because the supernal radiance is contained therein. Zohar 1:30b

The Tzaddik, The Doctrine of the Tzaddik by Dresner Musar- strong teaching, Rabbi Yosef said musar was an appeal to remind people to return to the Kings table from which they had strayed.
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And, behold, one came and said unto him, Good Rabbi, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, : Matthiyahu 19:16-17 According to another explanation, the good man refers to the Righteous one (Zaddik), as it is written, Say ye of the righteous one that he is good (Is. III, 10). R. Jose said that it refers to Noah, as it is written, Noah was a righteous man. R. Isaac said that it refers to the Sabbath, since the psalm in praise of the Sabbath commences with the words It is a good thing to give thanks unto YHWH (Ps. XCII, 2). R. Hiya said: It is the Zaddik who produces offspring in the world. Who constitute this offspring? The souls of the righteous, these being the fruit of the handiwork of the Holy One, blessed be He. Zohar 1:60a THIS IS MY ELOHIM AND I WILL MAKE HIM A HABITATION; THE ELOHIM OF MY FATHER, AND I WILL EXALT HIM. This is my Elohim refers to the Zaddik, from whom blessings emanate on the married state; Zohar 2:55a [The Zohar states that the Zaddik is Elohim!] The reason is that in the first case the Koh (thus) [Tr. note: A name of the Shekinah.] is blessed from the Zaddik and Nezah and Hod, which are called YHWH of Hosts, and therefore the message is delivered in gentleness, Zohar 3:269b

A Tzaddik must be humble. In order to lift people to the heavens, he must first bend low. There is a saying, One must go down in order to go up. Yahshua was humble enough to become the ransom for those who break the Torah. Ransom is the price paid to redeem a slave. hath laid104 on him the iniquity of us all Yeshayahu 53:6b Soncino Zohar, Shemoth, Section 2, Page 212a The souls in Lower Paradise, on every New Moon and Sabbath day, go about and ascend to the spot called Walls of Jerusalem, where there are a great many chieftains and legions mounting guard, as written: I have set watchmen upon thy walls, O Jerusalem (Isa. LXII, 6). They mount up as far as that spot, but do not enter it until their purging is complete. There they prostrate themselves, drink in ecstatically of the celestial radiance, and then return into Paradise. They also at times go forth, roaming about the world and viewing the bodies of the sinners undergoing their punishment. So Scripture says: And they shall go forth, and look upon the carcases of the men that have rebelled against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh (Ibid. LXVI, 24). They continue to roam about, casting their glance on those who are victims of pain and disease, who suffer for their belief in the unity of their Master. They then return and make all this known to the Messiah. When the Messiah hears of the great suffering of Israel in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: But he was wounded because of our transgression, he was crushed because of our iniquities (Ibid. LIII, 5). The souls then return to their place. The Messiah, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Israel, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Israel, taking it on himself, no one could endure the sufferings meted out to Israel in expiation on account of their neglect of the Torah. So Scripture says; Surely our diseases he did bear, etc. (Ibid. LIII, 4). Since the Messiah bears ours iniquities which produce the effect of his being bruised, it follows that whoso will not admit that the Messiah thus suffers for our iniquities, must endure and suffer them for himself. Rabbi Elijah de Vidas He hath borne the yoke of our iniquities, and our transgression, and is wounded because of our transgression. He beareth our sins on his shoulder, and may he find pardon for our iniquities. We will be healed by his wound, at that time the Eternal will create him [the Messiah] as a new creature. The Musaf service-Yom HaKippurim, Philips Machzor (20th Century) 45 For even the Ben HaAdam (Moshiach, Daniel 7:13-14) did not come to be served but to serve and to give his nefesh as a pedut ransom [for the Geulah] for [in the place of] many." [Yeshayah 53:10-11] Mark 10:45

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Paga in Hebrew-the same Hebrew word for intercede!

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But Baruch YHWH (Blessed be YHWH), that you used to be avadim (slaves) of (slave-master) Chet, but you gave your mishma'at (obedience) from the lev to the pattern of Torah (the Torah of Moshiach--Yeshayah 42:4) to which you were handed over. 18 Having been set free from Chet (sin), you became a servant of the Tzidkat Elohim (the righteousness of Elohim). Romans 6:17-18

Yahshua was a prophet and thus according to the Torah, a mediator between YHWH and Yisrael. The Hebrew term for a prophet, navi, cognate of the Akkadian verb nabb, "to call," i.e., "one who has been called," is first applied to Abraham. He merits this title because of his role as intercessor: "But you [Abimelech] must restore the man's wife [Sarah]since he is a prophet, he will intercede for youto save your life" (Gen. 20:7). The origin of the office of prophecy, according to Deuteronomy, is rooted in the event at Sinai. Since the people were afraid of receiving Elohim's word directly in a public theophany, they requested Moses to "go closer and hear all that YHWH our Elohim tells you... and we will willingly do it" (Deut. 5:24). This is corroborated by the personal description of Moses: "I stood between YHWH and you at that time to convey the YHWH's word to you, for you were afraid of the fire and did not go up the mountain" (Deut. 5:5; cf. Ex. 19:19). Thus Moses became the spokesman for Elohim to the people. The term navi, translated in the Septuagint by the Greek word prophetes ("prophet"), which means "one who speaks on behalf of" or "to speak for" (rather than "before"), is a "forthteller" and spokesman more than a "foreteller" and prognosticator. He is Elohim's mouthpiece (Jer. 15:19); the one to whom Elohim speaks, and who, in turn, speaks forth for Elohim to the people. This, indeed, is the very definition of the prophet's role as found in several places in the Bible. In Exodus 4:1516 the roles that Moses and Aaron are to assume before Pharaoh are delineated: "You [Moses] shall speak to him [Aaron] and put the words in his mouth... and he shall speak for you to the people. Thus he shall be your spokesman and you shall be an oracle [elohim]." In Exodus 7:1, "YHWH replied to Moses, 'See I make you an oracle [elohim] to Pharaoh, and your brother Aaron shall be your spokesman' [navi]." So, too, in Deuteronomy 18:18, "I will raise up a prophet for them among their own people, like yourself. I will put My words in his mouth, and he will speak to them all that I command him." Encyclopedia Judaica CD Rom Elihu speaks of an angelic intercessor for man (Iyob 33:2324), but the passage is obscure. The subject matter of the Five Scrolls is such that no special significance need be attached to their silence on the subject of angels (Eccles. 5:5 is hardly relevant).Encyclopedia Judaica CD Rom Tradition coupled Moses and Samuel as the archetypal intercessors on Israel's behalf (Jer. 15:1). A striking figure, taken from Ezekiel 22:30, is applied to Moses in the post-Exilic Psalm 106:23: "He would have destroyed them, had not Moses, His chosen one, stood in the breach in front of Him, to keep His wrath from destroying them." Encyclopedia Judaica CD Rom 30 Then sought I from among them, a man Who could bud up a wall (gader) and stand in the breach (peretz) before me in behalf of the land So that I might not destroy her, But I found none. Yechetzkel 22:30 5 O Yisrael, thy prophets are like the foxes in the deserts. 6Ye have not gone up into the gaps, neither made up the hedge for the house of Yisrael to stand in the battle in the day of . Yechetzkel 13:5 1 My yeladim, these things I write to you so that you do not commit averos. And if anyone does commit averos, a Melitz Yosher (Advocate) we have with HaAv, Yahshua Rebbe, Melech HaMoshiach the Tzaddik. 2And he is the kapparah for chattoteynu, not for ours only, but also for the kol HaOlam Hazeh. [Vayikra 5:15; Yeshayah 53:10] 1 Yochanan 2:1-2 6 Rebbe, Melech HaMoshiach says to him, "I am HaDerech, HaEmes, and HaChayyim. No one comes to HaAv except through me. Yochanan 14:6 12 "And there is no Yeshu'at Eloheinu in any other, for there is no other Shem under Shomayim that has been given among bnei Adam, by which it is necessary for you to be spared [the Mishpat YHWH in the Yom HaDin]." Acts 4:12 22 Who is the shakkeran (liar) except the one making hakhchashah (denial) and claiming that Yahshua is not the Rebbe, Melech HaMoshiach? This one is the Anti-Moshiach, the one making hakhchashah (denial) of HaAv and HaBen. 23No one making hakhchashah of HaBen has HaAv; the one making hoda'ah (confession) of HaBen has HaAv also. 1 Yochanan 2:22-23

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G720 DENY-arneomai-Thayer Definition:1) to deny 2) to deny someone 2a) to deny ones self 2a1) to disregard his own interests or to prove false to himself 2a2) act entirely unlike himself 3) to deny, abnegate, abjure , renounce, disavow.4) not to accept, to reject, to refuse something offered .Perhaps from G1 (as a negative particle) and the middle of G4483; to contradict, that is, disavow, reject, abnegate: - deny, refuse. G3670-Confess-Acknowledge-homologeo -Thayer Definition: 1) to say the same thing as another, i.e. to agree with, assent 2) to concede 2a) not to refuse, to promise 2b) not to deny 2b1) to confess 2b2) declare 2b3) to confess, i.e. to admit or declare ones self guilty of what one is accused of 3) to profess 3a) to declare openly, speak out freely 3b) to profess ones self the worshipper of one 4) to praise, celebrate.

1 Yochanan 2:22-23 makes it very clear that anyone who denies the Son of Elohim as the Messiah is a liar and of the Anti-Moshiach spirit. According to Yochanan this person does not have the Father. Anyone WHO OPENLY AND FREELY SPEAKS OF YAHSHUA AS THE SON OF ELOHIM AND THE MESSIAH HAS THE FATHER! This makes it very clear that if one would convert to Judaism and remain silent about the Messiah Yahshua, it is a denial and this person has lost any relationship with the Father he had through the Son.
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If we endure, also we will reign with him; if we will deny him, he also will deny us. 13If we are not ne'emanim (faithful), he remains ne'eman (faithful), for to deny himself, he is not able. 2 Timothy 2:12

Yahshua the Mediator for man is (1) prophet, (2) priest, (3) king and (4) mediator of the Renewed Covenant with Yisrael, and He is (5) the ransom on behalf of all, bridging the gap we have created between ourselves and Elohim by our breaking the Torah. See, the hand of YHWH is not shortened, so that it cannot save; nor is His ear heavy, so that it cannot hear. Rather, your iniquities have made a separation between you and your Elohim, and your sins have hidden His face from you, so that He will not hear. Yeshayahu 59:1-2 19 And this is the solemn edut (testimony) of Yochanan, when those of Yehudah sent kohanim and L'viim from Yerushalayim to him that they might ask him, "Mi atah? (Who are you?)." 20Yochanan made hoda'a (confession, admission)...he did not make hakhchashah (denial) [Yochanan 18:17], he made hoda'a (confession), and said clearly, "I am not the [Rebbe,] Melech HaMoshiach." 21And they asked Yochanan, "What, then? Are you Eliyahu HaNavi? And Yochanan says, "I am not." "Are you the Navi? (Devarim 18:15,18) And he answered, "Lo' ("No"). Yochanan 1:19-21 14 Therefore, the anashim, having seen what ot [miraculous sign] he did, were saying, "This one is omein the Navi, Hu HaBah, the one coming into the Olam Hazeh." [Devarim 18:15,18] Yochanan 6:14 14 Therefore, als (since) we have a great Kohen Gadol who has passed through Shomayim, Yahshua HaBen HaElohim, let us hold firmly to the hoda'ah (confession) of the hachrazah (proclamation) of our emunah. Ivrim 4:14 37 Therefore, Pilate said to Rebbe, Melech HaMoshiach, "So you are a Melech (King)?" In reply, Rebbe, Melech HaMoshiach said, "You say that I am a Melech. For this I have been born and for this I have come into the Olam Hazeh, that I might bear solemn edut (testimony) to HaEmes. Everyone who is of HaEmes hears my voice." Yochanan 18:37 5 For there is one Elohim, and one mediator between Elohim and men, the man Yahshua the Messiah; 6Who gave himself a ransom for all, to be testified in due time. 1 Timothy 2:5-6

Mediators make the way easier for others. Because Yahshua is without sin, Isaiah 59:2 does not apply to Him as it does to us, He can help us into the presence of Elohim.
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How much more shall the blood of the Messiah, who through the eternal Spirit offered himself without blemish to Elohim; purge your conscience from dead works to serve the living Elohim? Ivrim 9:14

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Yom HaKippurim Mediator We can approach Elohim because He accepts us as His Righteousness, provided we have put our belief in Yahshua and His Word. The other mediators in the TaNaK were types pointing to Him. The Kohen Gadol acted as a mediator for Yisrael on Yom HaKippurim. He entered the Holy of Holies alone to implore YHWH for the assembly of Yisrael. From the Rosh Hashanah Machzor: Merciful and gracious Elohim, I have sinned against Thee, and done what is evil in Thy sight. Have mercy upon me and forgive all my transgressions, trespasses, and sins, through Yehoshua, the Prince of the Presence. THIS HAS NOW BEEN CHANGED TO: May it please Thee, O YHWH Elohim, and the Elohim of our Fathers, that Thou mayest accept it as the mediation through Elijah and Joshua, the Prince of the Presence, the Prince Metatron, and that Thou mayest be filled with mercy towards us. Blessed art Thou, O YHWH Who art merciful

In the Yom HaKippurim Machzor in the Oshamnu prayer, the words are all in the plural or expressing the sins of the whole community. This is because all Yisrael is one body, and every Yisraelite is a member of that body. Since this prayer is in the plural, then each individual has a mutual responsibility among the members. We then understand that communal worship and prayer require a corporate representative, or a mediator chosen from among the people to represent them before Elohim. In the time that the Bayit HaMikdash was in Yerushalayim, the cohanim served as arbitrators or mediators between Elohim and Yisrael. Today, this is the responsibility of the rabbi or the Cantor during the Days of Awe as they lead the prayers for the congregation. The focus in the Yom HaKippurim Temple service was the sacrifice. YHWHs attention was on the spotless victim and its ability to bear the sins of Yisrael. The Kohen Gadol acted as the representative for all Yisrael as he laid the sins of Yisrael upon the sacrifice and by belief knew they were transferred upon the sacrifice .Between the sinner and the Holy Elohim the guiltless victim became the mediator, so that the eyes of Elohim were not upon the sinner, but upon the offered substitute; and in that the blood of the substitute is offered before Elohim for the sinner, atonement is made for sin. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah. Tehilim 88:7 And as Yochanan watched Yahshua walking by, Yochanan says, "Hinei! The Seh HaElohim!" (Bereshis 22:8; Shemot 12:5-13; Yeshayah 53:7) Yochanan 1:36 WARNING: WE HAVE A KOHEN GADOL OVER THE BEIS YHWH IN SHOMAYIM AND OURS IS THE TRUE ORTHODOX JEWISH EMUNAH: DO NOT TURN AWAY AND APOSTATIZE AND BECOME SHMAD DEFECTORS! 19Therefore, Achim b'Moshiach, having bittachon for haSha'ar laYHWH (gate to approach YHWH's presence, access of the tzaddikim--Tehillim 118:20) into the Kodesh HaKodashim by HaDahm HaYahshua, 20which he opened for us as a Derech Chadasha, a Derech Chayyah, through the parokhet, that is to say, the parokhet of the basar of Rebbe, Melech HaMoshiach. [Tehillim 16:9-10; Daniel 9:26; Yeshayah 53:512] 21And als (since) we have a Kohen Gadol over the Beis YHWH, 22let us approach and draw near to YHWH with a lev shalem, with full assurance and bittachon of emunah, our levavot having been sprinkled clean (tehorim) [YAZZEH, "MOSHIACH WILL SPRINKLE," Yeshayah 52:15] from an evil matzpun (conscience) and our bodies plunged kluhr (pure) into a tevilah in a mikveh mayim [Yechezqel 36:25-26]. 23Let us, without wavering, hold firmly to the Ani Ma'amin of the Tikveteinu (our Hope), for Ne'eman is the One having given the havtachah (promise). 24And let us consider how to meorer (stimulate, motivate, shtarken) one another to ahavah and mitvos, 25and let us not turn away as shmad defectors from our noiheg daily minyan, as some are doing, let us impart chizzuk (strengthening, encouragement) to one another, and by so much the more as you see the Yom HaDin (Day of Judgment) approaching. Ivrim 10:19-25 OJBC
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Yom HaKippurim is a day to be reconciled to Elohim. But in todays religious thinking, the focus is upon man, not Elohim. This problem is called ethnolatry or veneration by a people of themselves and their traditions. Sometimes the people of a certain tribe or a nation become more important than the One Who created us. Pride in people-hood or tribal affiliation instead of reconciliation to YHWH through His Mediator, Yahshua, is a poor exchange.

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It is time to return to the precepts of the Scriptures, both the TaNaK AND the Brit Chadasha. The unity we seek as a community will only be a reality after we individually attain reconciliation with the One Who has created us as a people: the Elohim of Avraham, the Elohim of Yitzchak, and the Elohim of Yaakov.

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Chapter 12: Flesh and Blood
Rom 5:14 -But death reigned from Adam even until Moshe, even over those who had not sinned in the likeness of the transgression of the Torah of Adam, who was the likeness of him who was to come. HRV Php 2:7 -8 -but He emptied Himself, having taken the nature of a slave, having come to be in the likeness of people, and having been found in appearance as a person, He humbled Himself, having become obedient to the point of deatheven of death of a stake. This teaching will attempt to give the Torah student the keys of understanding so they may settle in their own mind the debated subject that has recently been spreading among the Netzarim. Could Yahshua be tempted? Could He have transgressed the Torah? Was Yahshua both fully Elohim and fully man? Later in this study we will look at an ancient Aramaic text of this passage in Philippians to see the wording of verses 7-8 in chapter 2. This passage in Aramaic clearly shows the emptying of the Divine Life Soul or Nefesh of HaMoshiach. Also, we must be aware that the TaNaK clearly teaches that YHWH does have a soul (Nefesh).

Lev 26:11-12 And I will set My tabernacle among you, and My soul shall not abhor you. And I will walk among you, and will be your Elohim, and ye shall be My people. Isa 1:14 Your new moons and your appointed seasons My soul hateth; they are a burden unto Me; I am weary to bear them.

These two witnesses from the TaNaK prove that YHWH has a Divine Nefesh in some sort of Divine blood. Yahshua HaMoshiach emptied His Divine Nefesh with its Divine blood and exchanged it for the blood of a man, thus taking on Himself a human nefesh with blood, howbeit perfect blood. This mirrors the creation of the First Adam, who had innocent /perfect blood before he transgressed the commandment of YHWH concerning eating from the fruit of the Tree of Knowledge of Good and Evil. The man, Yahshua, was the vessel/tabernacle or container chosen to hold the Soul of HaMoshiach. Even though Yahshua had a human nefesh as the Word made flesh, He emptied Himself of His Higher Soul-consisting of the Ruach, Neshamah, Yechidah, and the Chayah105. The Word (the Messiah) then walked in this world through the man Yahshua. His explains why He had such miraculous powers of healing, prophecy, and knowing the hearts of men. This was the anointing of the Messiah. You ask, How then could Yahshua, being Elohim, be tempted to sin because Yaakov 1:13 teaches that Elohim cannot be tempted by evil, but yet Ivrim 4:15 teaches Yahshua was tempted in all points like as we are? Is this a contradiction in Scripture, and how do we reconcile these two passages?

Jas 1:13 -15 Let no one say, being tempted--`From Elohim I am tempted,' for Elohim is not tempted of evil, and Himself doth tempt no one, and each one is tempted, by his own desires being led away and enticed, afterward the desire having conceived, doth give birth to sin, and the sin having been perfected, doth bring forth death. Heb 4:15 for we have not a chief priest unable to sympathize with our infirmities, but one tempted in all things in like manner--apart from sin;

The key of understanding is that Yahshua was not Ayn Sof .Unfortunately most people call Ayn Sof 106by the false title Gd. Yahshua was not G-d but He was Elohim. Yahshua was made in the image of Elohim with the Ruach HaMoshiach in Him and upon Him. The Divine Soul (Nefesh) of HaMoshiach was exchanged for that of a man and placed into Yahshua through His physical blood because the Torah teaches:

The student is referred to the teaching concerning the parts of the human soul posted at www.bnaiavraham.net Ayn Sof is the unknowable, indefinable, without limit or end, and uncharacterizable. It is limitless Being and Existence. No thought can grasp Ayn Sof. At the level of Ayn Sof nothing else exists.
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Lev 17:11 For the life of the flesh (Nefesh in Hebrew) is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life.

This Divine Nefesh of the Messiah gave up the position of glory in the heavens and willingly took on a human nefesh. When Moshiach emptied Himself of the Divine Nefesh, He was given the gift of free will or choice as a man. He could choose good or evil, sin or righteousness, and also feel and identify with all the weaknesses of mankind. Yahshua had the Nefesh HaMoshiach and physical blood, proving He had the soul of a man. THIS IS WHAT WAS TAUGHT BY RAV SHAUL AND THE OTHER TALMIDIM.

Php 2:5-11 Have this mind in you, which was also in Yahshua HaMoshiach: who, existing in the form of Elohim, counted not the being on an equality with Elohim a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the stake. Wherefore also Elohim highly exalted him, and gave unto him the name which is above every name; that in the name of Yahshua every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Yahshua HaMoshiach is YHWH, to the glory of Elohim the Father. Who as He was in the likeness of Eloah, did not consider it presumptuous to be an equal of Eloah .But He emptied His nefesh and took on the likeness of a servant, and was in the likeness of the sons of men and was found in fashion like a son of man. And He humbled His nefesh and became obedient unto death, even the death of the gallows. Because of this, Eloah also highly exalted Him, and gave Him a Name which is greater than all names. HRV Version-Dr .James Trimm

As stated above, the First Adam had perfect blood because he was formed from the perfect dust of the earth, which is called the womb of Malchut. Yahshua HaMoshiach (the Second Adam) also had perfect blood like the First Adam. IF HE DID NOT HAVE THE BLOOD OF A MAN HE COULD NOT ATONE FOR THE SIN OF THE FIRST ADAM.IF HIS BLOOD WAS TAINTED WITH THE FRUIT OF THE TREE OF KNOWLEDGE OF GOOD AND EVIL, THEN MOSHIACH COULD NOT OFFER THOSE WHO HAVE INHERITED THE TAINTED BLOOD OF THE FIRST ADAM AFTER HE SINNED. The sin of man (Adam), require someone to enter this world without the tainted blood of the rebellion. THE ONLY SOLUTION IS THE FORMATION OF A PERFECT SOUL WITHIN A CLOSED WOMB (BARREN) PROTECTED FROM THE SIN OF ADAM. The Messianic prophecy in Yeshayahu 9:7 contains this mystery in the Hebrew text.107

Isa 9:7 To the increase of the princely power, And of peace, there is no end, On the throne of David, and on his kingdom, To establish it, and to support it, In judgment and in righteousness, Henceforth, even unto the age, the zeal of YHWH of Hosts doth this.

The Masoretic text took the Hebrew word Lmarbeh (to increase) and interpolated it in the Targum Yeshayahu as great pride. In trying to protect a hidden mystery in this word, they covered up the closed MEM ( ,) in the Hebrew word h b r , l and placed a regular MEM ( m ) in its place. The original text used a closed MEM in the middle of the word Lmarbeh (a closed MEM is only used at the end of a word). The closed MEM represents a closed womb or belly filled with waters and the powers of reproduction. The closed MEM is the fountain of Life for the fetus. The closed MEM also speaks of the arrival of the Messiah.108It alludes to the part of the rule of Elohim which is concealed to man. It also can mean the first Word of Bereshith In the Beginning.

107 108

The Alef-Bet by Rabbi Ginsberg pg.198 The Alef-Bet by Rabbi Ginsberg pg.195

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This secret is revealed in the name Makom (place) , vqm (notice it contains both the open and closed MEM). YHWH is called Makom because He fills all Creation yet no one knows His Dwelling Place, it is concealed. It also refers to Moshe and the Messiah. The open m refers to hs m (Moshe) because he revealed the Torah on a level that man could perceive and understand. The concealed Torah is revealed by the Messiah ( k y s m ) who is represented by the closed MEM - , . In a discussion concerning whether Yechezyahu was the Messiah spoken of in this verse, the Talmud records the following:

Of the increase 5 of his government and peace there shall be no end.6 R. Tanhum said: Bar Kappara expounded in Sepphoris, Why is every mem in the middle of a word open, whilst this is closed? 7 The Holy One, blessed be He, wished to appoint Hezekiah as the Messiah, and Sennacherib as Gog and Magog; 8 whereupon the Attribute of Justice 9 said before the Holy One, blessed be He: Sovereign of the Universe! If Thou didst not make David the Messiah, who uttered so many hymns and psalms before Thee, wilt Thou appoint Hezekiah as such, who did not hymn Thee in spite of all these miracles which Thou wroughtest for him? Therefore it [sc. the mem] was closed.10 Straightway the earth exclaimed: Sovereign of the Universe! Let me utter song before Thee instead of this righteous man [Hezekiah], and make him the Messiah. So it broke into song before Him, as it is written, From the uttermost part of the earth have we heard songs, even glory to the righteous.11 Then the Prince of the Universe12 said to Him: Sovereign of the Universe! It [the earth] hath fulfilled Thy desire [for songs of praise] on behalf of this righteous man.13 But a heavenly Voice cried out, It is my secret, it is my secret.14 To which the prophet rejoined, Woe is me, woe is me:15 how long [must we wait]? Talmud Sanhedrin 94a

The profound secrets of the Torah are kept in the womb above and in the womb of the earth below. It follows the pattern of the new creation that is conceived in the upper womb of the heavens and grown in the womb below.

Psa 139:14-16 I will give thanks unto thee; for I am fearfully and wonderfully made: Wonderful are thy works; And that my soul knoweth right well. My frame was not hidden from thee, When I was made in secret, And curiously wrought in the lowest parts of the earth. Thine eyes did see mine unformed substance; And in thy book they were all written, Even the days that were ordained for me, When as yet there was none of them.

Blood does not come from the mother. The mother never exchanges her physical blood with the fetus in her womb. Her blood brings all the nutrition to the baby and also takes away the waste material. It is the mother who provides the red color to the blood as she is the one who oxygenates the cells. So, the blood of the mother has no other connection to the soul within her womb. The growth of blood cells begins when the white part of the bone marrow and the structure of the bones come from the fathers genes. It is the sperm of the father that creates the bone, and from the bone, stem cells are created. In Hebrew there is an interesting wording in Shemot 24:10:

And they saw the Elohim of Yisrael; and supporting His feet with great stability and strength thee appeared to be a brilliant white sephirah attribute, and standing above it, a pillar of strength as a BONE or a very strong body with its substance or essence like limbs, as ritually pure as heaven.[ amplified wording from Hebrew] John 6:54-55 he who is eating my flesh, and is drinking my blood, hath life age-during, and I will raise him up in the last day; for my flesh truly is food, and my blood truly is drink;

The Memra (Word) of the Messiah is the Middle Pillar of the Tree of Life. It appears as the bone of heaven.

Since blood is produced in the bone, and the Bone of heaven is the Word, and the Word was made flesh, the above teaching from our Master makes sense. We are to eat His words (the Torah) and drink His blood, which is His Nefesh, thus exchanging our Adamic blood with fresh blood that comes from Moshiach, which originates from the Bone of heaven. We become part of His mystical Body in this world which has a spine (the bone that supports the skeleton) and its limbs or branches.

Gen 2:23 And the man said: 'This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.' Eph 5:30 because we are members of His body, from His flesh and from His bones.

This saying by Adam alludes to the Bride of Moshiach.

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Adam Kadmon109 fashioned Himself an image made in His likeness. However, this formation of Adam did not come through the physical conjunction of male and female. Adam is cognate to adom (red), the least broken ray of the spectrum of the pure ray of Light; which means man (Adam) is the nearest revelation of Elohim on earth. Adam is also related to domeh, likeness. Adam is actually the representative or alter ego of the Creator. It is very interesting that when we add up the sum of the spelling of the Hebrew letters of YHWH a h v a v a h d v y the sum of the 10 Hebrew letters of the Name in its milut form (alluding to the 10 Sefirot) is 45, which is the exact sum of the word Adam - , d a .

Luke 3:38; the son of Enosh, the son of Shet, the son of Adam, the son of Eloah

In the minds of the ancient Jewish sages, the ruach of Adam existed before the creation of the earthly Adam and was preexistent to the whole creation.110 Philo spoke of the Logos:

According to this there is a double form of mans existence: for Elohim created a heavenly Adam in the spiritual world and an earthly one of clay for the material world. the earthly Adam came first into view, although created last. The first Adam was of flesh and blood and therefore subject to death-merely a living soul; the second Adam was a life-giving spirit-a spirit whose body, like the heavenly beings in general, was only of a spiritual natureMessiah, as the Midrash remarks is, on one and, the First Adam, the original man who existed before creation, his spirit being already present. On the other hand, he is also the Second Adam in so far as his bodily appearance followed creation, and inasmuch as, according to the flesh, he is the posterity of AdamWith Philo the original man is an idea: with Paul he is the personality of Yahshua. Jewish Encyclopedia, Vol.p.181-182. 1Co 15:45 -49: So also it is written, `The first son of man (Adam) became a living nefesh, and the last Adam, a quickening spirit. But the spiritual was not first, but the natural and then the spiritual. The first son of man was dust that was from the earth. The second man was YHWH from heaven. As that one of dust is, so also are those from dust. And as that one who is from heaven is, so also are those from heaven. And as we have worn the likeness of that one who is from dust, thus we will wear the likeness of that one who is from heaven. HRV Rev.1:17-18: Fear not; I am the first and the last. Even he who is alive and was dead, and behold I am alive forever and ever. Amen. he (the man who accepts the concept that the ruach of Moshiach was the First Adam) would act most piously if he should say that He alone has it who has changed His form and His name from the beginning of the world, and so appeared again and again in the world until, coming into his own timesHe shall enjoy rest forever. Jewish Encyclopedia ,Vol. 1,pg.182111

This quote from Philo holds a key to what Rav Shaul wrote concerning the resurrection.

We read further in the Jewish Encyclopedia from a section quoting from the Clementine Homilies and Recognitions:

If the First Adam was made a living soul brought forth from the womb of Malchut without the help of any physical seed of man, could it be that the Second Adam would follow in the same pattern? I believe this truth answers all the controversy concerning the conception of the Messiah. Since the need for perfect blood to perform the tikkun olam, only a virgin birth could make sense that Yahshua was the embodiment of Adam Kadmon who had come into the world. The Word made flesh would not need the intervention of a human sperm since its conception would come from the Ruach.

Also known as Tzachtzachot (Splendors).It is the concept of Ayn Sofs Will and is the interface between Ayn Sof and the finite creation. It is at the level of Yechidah. Adam Kadmon alludes to the purpose of all creation. The first thought ingredient of creation was Adam (mankind). 110 Jewish Encyclopedia,Vol.1, pg.181 111 The hint is that Adam was anointed as the Messiah by virtue of the Ruach HaMoshiach Who is called the Heavenly Man, Adam Kadmon, and the Original Man. This was taught by the first and second century Elcesaites, Sampsaeans, Ossenes, Netzerim, and Ebionites. Adam lost this anointing (the Shekinah) because of sin and took on flesh as an earthly man.

109

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According to Kabbalah the Ruach is in Tiferet (the Middle Column) Who then impregnates Malchut through Yesod (the Tzaddik) which is the organ that delivers the seed (the Word).If the Ruach of Tiferet (male) enters the womb of Malchut (female) through Yesod (the male organ), then there is no reason why Miryam could not have been the physical womb of Malchut. The reality is that the impregnation was heavenly not earthly. It happened on a mystical level between Adam Kadmon above and His Bride. The virgin birth could explained as a newly conceive spiritual life made physical and implanted in a womans physical womb. This technique would guarantee the transfer of the perfect blood from the Soul of Elohim to the Soul of the Word, made flesh. The virgin birth could take place in this manner and not violate the Torah. Further proof of the virgin birth of the Messiah can be found in the Zohar in a discussion on the formation of Adam, who was both male and female when he was created. Read the following excerpt from the Zohar concerning the formation of Adam.

Herein is a profound mystery, viz. that the Archetypal Adam took shape and form without the co- operation of the Female, but a second Man was engraved and formed from the seed and energy of the first within a female. Archetypal Adam took shape and bodily image out of the substance of the Future World without the conjunction of male and female [see Matt.22:30]. Certain letters materialized within a measured outline, and the mystery of Adam was formed and shaped in them[ Yochanan 1:14], these letters having proceeded in a direct line in their proper order from the mystery of primeval light [ I Am the Alef and the Tav]. Only when the Female came to him with her adornments, and they turned face to face, was a desire conceived whereby within the Female [Malchut] a likeness of Adam was conceived and shaped. This was within the Female [Malchut], but not so the first Adam, who was formed within the measured outline, as already said. A corresponding process took place on earth. We read: And Adam knew his wife Eve, and she conceived and bare Cain (Gen. IV, I). Together with Adam's energy it was that which had been left of the ape element in her that produced Cain. Therefore of Cain's birth it does not say, And he begat but she bare a son. The reason for its saying of Abel also, And she again bare his brother Abel, is that, although he was conceived of the Masculine side, yet the Accuser weakened Adam's power and energy. Shemot, Sec.2,167b

Adam Kadmon fashioned for himself an image, made in His likeness. The formation of Adam did not come about through the physical joining of a male and female-thus the First Adam was made a Living Soul brought out of the womb of Malchut without the need of a fathers physical seed. Why couldnt the Second Adam follow the exact same pattern? The virgin birth makes sense since perfect blood was needed for the Tikkun Olam .Yahshua was the incarnation of the Archetypal Adam Kadmon who had come into this world. The Word made flesh would not need any human sperm from a human male to be conceived. The conception would be from the Ruach. The Ruach is in Tiferet Who impregnates Malchut through Yesod, which is the organ the delivers the Seed of the Word. We can know see that Miryam could be the physical womb of Malchut. This impregnation took place on a higher spiritual plane between Adam Kadmon and His Bride. The virgin birth then would be a newly conceived spiritual life made physical and implanted in the womb of a maiden. This would guarantee the perfect blood from the Soul of Elohim to the Soul of the Word made flesh. Thus, the Logos, the Memra, or the Dvar is a manifestation of the Ten Sefirot, which is also known as Elohim. The Word comes alive because of Adam Kadmon, the Heavenly Man, or the Original Man. The Ten Sefirot is the original image of Adam and from this archetype of Adam there was a mirror image in the earthly Adam. Yahshua , as the Second Adam, had his feet in Malchut and His head in Keter .He began the process of Tikkun Olam that the First Adam damaged by his fall. Yahshua reconnected earthly Man with Adam Kadmon, the Adam Below with the Adam Above (Elohim). Yahshua grew in stature into the same spiritual dimension that was enjoyed by the First Adam before he fell. The Second Adam atoned for the sin of the First Adam. The First Adams transgression contaminated the blood of all mankind. Because Yahshua was faithful in fulfilling His role as HaMoshiach, He was made the Mediator between man and Elohim (1 Tim. 2:5).

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The man Yahshua was the earthly garment of the Torah (Word).Yahshua was the expression of the Nefesh Tiferet, the Son of Yah. We do not worship the garment so we do not worship or pray to the man Yahshua. We distinguish between the garment and the Soul Life within the garment, between the Image and the Essence. We pray to our Father in the Heavens, Who has a Nefesh, and that Nefesh is the Will of Ayn Sof, called Adam Kadmon. The body is in subjection to the head, so the Nefesh is subject to the Will. We honor the Soul by respecting the Body of Messiah and showing reverence to Yahshua, the Garment of the Soul.

Since through Man (Adam) death, and through Man (Adam) resurrection of dead. As for in Adam all die, so also in Messiah all will be made alive.1 Cor.15:21-22 The Torah, however, contains in all its words supernal truths and sublime mysteries. Rabbi R. Simeon

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Chapter 13: Psalm 110
(3) : | (2) : | ( 1) | (5) : | ( 4) : | : | (7) : | ( 6) : For Dawid is not ascended into the shamayim:but has said himself, the Master YHWH said to My Master,sit at My right hand, until I make Your enemies Your fotstool.THEREFORE let kol Beit Yisrael know assuredly, that the Master YHWH has made that same Yahshua112,whom you have impaled, both Melek and Moshiach. Acts 2:34-36 |35| While Rebbe, Melech HaMoshiach was saying shiurim (Torah talks) in the Beis Hamikdash, he was saying: How is it that the Sofrim (Scribes) say that Moshiach is [merely] ben David? |36| David himself said by the Ruach Hakodesh, NEUM HASHEM LADONI: SHEV LIMINI, AD ASHIT OYVECHA HADOM LRAGLECHA (YHWH said to my Master, Sit at the right of me, until I make your enemies a footstool for your feet.) [SHMUEL BAIS 23:2; TEHILLIM 110:1] |37| David himself calls Moshiach Adon; how then is Moshiach [merely] ben David? And the large multitude found it a huge oneg (pleasure) to listen to him. Mark 12:35-37 110 (Of Dovid.Mizmor).-OJBC YHWH said unto Adoni [i.e., Moshiach113 Adoneinu; Malachi 3:1], Sit thou at My right hand, until I make thine enemies a footstool for thy feet. |2 [3]| YHWH shall stretch forth the rod of thy might out of Tziyon; rule thou in the midst of thine [Moshiachs] enemies [i.e., anti-Moshiachs]. |3 [4]| Thy [Moshiachs Messianic] people, willing in the Day of thy [Moshiachs called up] Army, will be arrayed in the splendor of kodesh (holiness); from the womb of the dawn, cometh to thee [Moshiach] thy young men [cf Isa 53:10] as the tal (dew) [Rv 19:14]. |4 [5]| YHWH hath sworn, and will not relent, Thou [Moshiach] art a kohen lolam al divrati Malki-Tzedek (kohen forever in respect to the order of Malki-Tzedek; [see Bereshis 14:18; note it is the kohen who makes kapporah for sin-see Lewiticus 4:20; Isa 53:8). |5 [6]| YHWH at thy right hand shall dash melachim (Meleks) in pieces in the Yom Afo (Day of His Wrath). |6 [7]| He [YHWH ACTING THROUGH MOSHIACH] SHALL JUDGE AMONG THE GOYIM, He shall heap up geviyyot (corpses); He shall dash in pieces Rosh (Head; Gn 3:15] al Eretz Rabbah (over Great, Whole Earth, cf 2Th 2:8). |7| Of the brook in the Derech shall he [Moshiach] drink; therefore shall he lift up [as victor] the Rosh [MOSHIACHS HEAD; PP 2:810; EP 4:15]. Psalms Chapter 110-JPS(1) A Psalm of Dawid. YHWH saith unto my Master: Sit thou at My right hand, until I make thine enemies thy footstool114. (2) The rod of Thy strength YHWH will send out of Zion: Rule thou in the midst of thine enemies. (3) Thy people offer themselves willingly in the day of thy warfare; in adornments of holiness, from the womb of the dawn115, thine is the dew of thy youth. (4) YHWH hath sworn, and will not repent: Thou art a Kohen for ever after the manner of Malki-Tzedek. (5) YHWH at thy right hand doth crush Melekim in the day of His wrath. (6) He will judge among the nations; He filleth it with the dead bodies, He crusheth the head over a wide land. (7) He will drink of the brook in the way; therefore will he lift up the head.

112 113 114 115

The HRV says, That YHWH and the Moshiach has made Eloah this Yeshua... The Hebrew word mashiach ("anointed") is used in the Old Testament to identify a person in special relationship to Elohim.

Yehoshua 10:24 The Masoretic text has a difficulty with the spelling of the second word: dawn has a letter mem prefixed to it. If it were repointed to be a preposition, it would read from the womb, from the dawn; if the letter were deleted, it would read from the womb of the dawn (most English Bibles do this). The support comes from the spelling of womb, which indicates it is in construct (womb of). Either a letter was accidently added to the second word (dittography), or we have a variant spelling of the noun.

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Tehillim 110 was composed by Melek Dawid.It is a Messianic prophecy of YHWHs coming Melek and Kohen.These two offices are combined in connection with Dawid and the Dawidic Kingdom, which are types of the Malkut HaMoshiach. Tehillim 110 gives undeniable Scriptural evidence that there were two Divine Beings Who were both known as YHWH in the TaNaK. In the first verse of Tehillim 110, Dawid was inspired to prophesy that a divine Being called Adon would be invited to sit at the right hand of a Divine Being called YHWH. In the original Hebrew text, the same divine Being Who is called Adon in Verse 1 is called YHWH in Verse 5. Tehillim 110 is actually describing one YHWH sitting beside another YHWH ! However,the name YHWH in Verse 5 was altered by the Lewitical Massorites to read Adonay. The scribes were hiding the truth that the Adon of Verse 1 was a second YHWH ! In the original Hebrew text, Tehillim 110 clearly reveals two YHWHs sitting beside each other, one speaking to the other and foretelling future events. This Tehillim contains an explicit prophecy of a YHWH/Adon who would become both HaMoshiach and the Kohen HaGadol of a priesthood after the order of Malki-Tzedek. The Ancient Aramaic Targum interprets this Tehillim as an admonition to Dawid , as he was running for his life from Shaul, not to take the Malkut from Shaul, but to be patient and Elohim would conquer his enemies. YHWH said to His Memra (Word) that He would make me the ruler of all Yisrael.However, He said to me, Sit and wait until Shaul, who is of the tribe of Benyamin, dies, so that one kingdom may not crowd out the other; after that I will make your enemies your footstool. Targum Tehillim 110 R. Johanan said: In all the passages which the Minim (Nazarenes) have taken [as grounds] for their heresy,36 their refutation is found near at hand. Thus: Let us make man in our image,37 And Elohim created [sing.] man in His own image;38 Come, let us go down and there confound their language,39 And the Lord came down [sing.] to see the city and the tower;40 Because there were revealed [plur.] to him Elohim,41 Unto Elohim who answereth [sing.] me in the day of my distress;42 For what great nation is there that hath Elohim so nigh [plur.] unto it, as the Lord our Elohim is [unto us] whensoever we call upon Him [sing.];43 And what one nation in the earth is like thy people, [like] Israel, whom Elohim went [plur.] to redeem for a people unto himself [sing.],44 Till thrones were placed and one that was ancient did sit.45Why were these46 necessary? To teach R. Johanans dictum; viz.: The Holy One, blessed be He, does nothing without consulting His Heavenly Court,47 for it is written, The matter is by the decree of the watchers, and the sentence by the word of the Holy Ones.48 Now, that is satisfactory for all [the other verses], but how explain Till thrones were placed? One [throne] was for Himself and one for Dawid.49 Even as it has been taught: One was for Himself and one for Dawid: this is R. Akibas view. R. Jose protested to him: Akiba, how long will thou profane the Shechinah?50 Rather, one [throne] for justice, and the other for mercy. Did he accept [this answer] from him or not? Come and hear! For it has been taught: One is for justice and the other for charity; this is R. Akibas view. Said R. Eleazar b. Azariah to him: Akiba, what hast thou to do with Aggada? Confine thyself to [the study of] Negaim and Ohaloth.51 But one was a throne, the other a footstool: a throne for a seat and a footstool in support of His feet.R. Nahman said: He who is as skilled in refuting the Minim as is R. Idith,52 let him do so; but not otherwise. Once a Min said to R. Idith: It is written, And unto Mosheh He said, Come up to the Lord.53 But surely it should have stated, Come up unto me! It was Metatron54 [who said that], he replied, whose name is similar to that of his Master,55 for it is written, For my name is in him.56 But if so, [he retorted,] we should worship him! The same passage, however, replied R. Idith says: Be not rebellious57 against him, i.e., exchange Me not for him. But if so,58 why is it stated: He will not pardon your transgression?59 He answered: By our troth60 we would not accept him even as a messenger,61 for it is written, And he said unto him, If Thy [perBenal] presence go not etc. Talmud, Sanhedrin 38b

According to the Talmud, Rabbi Akivah teaches that the thrones in the Heavenly Court are for Elohim and the Dawidic Moshiach. Surely, Rabbi Akivah was referring to Tehillim 110 in this Talmudic discourse

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R. Yudan said in the name of R. Hama: In the time-to-come, when the Holy One, blessed be He, seats the Master Moshiach at His right hand, as is said The YHWH saith unto my Master: Sit thou at My right hand (Ps. 110:1), and seats Avraham at His left, Avrahams face will pale, and he will say to YHWH: My Bens Ben sits at the right, and I at the left! Thereupon the Holy One, blessed be He, will comfort Avraham, saying: Thy Bens Ben is at My right, but I, in a manner of speaking, am at thy right: YHWH [is] at thy right hand (Ps. 110:5). Midrash on Psalms, translated by William G. Braude, Yale University Press Edition

In his appendix in The Life and Times of Yahshua the Messiah documenting rabbinic interpretations of Messianic passages, Alfred Edersheim states of Psalm 110 that it: Ps. 110, is throughout applied to the Moshiach. To begin with, it evidently underlies the Targumic of ver. 4. Similarly, it is propounded in the Midr. on Ps. 2. (although there the chief application of it is to Avraham). But in the Midrash on Ps. 18:36 (35 in our A. V.), Ps. 110. verse 1, Sit thou at My right hand is specially applied to the Moshiach, while Avraham is said to be seated at the left. Verse 2, The rod of Thy strength. In a very curious mystic interpretation of the pledges which Tamar had, by the Holy Ghost, asked of Yehudah, the seal is interpreted as signifying the Melekdom, the bracelet as the Sanhedrin, and the staff as the Melek Moshiach, with special reference to Is. 11. and Ps. 110:2 (Beresh. R. 85, ed. Warsh. p. 153 a) Similarly in Bemid. R. 18, last line, the staff of Aharon, which is said to have been in the hands of every Melek till the Temple was destroyed, and since then to have been hid, is to be restored to Melek Moshiach, according to this verse; and in Yalkut on this Psalm (vol. ii. Par. 869, p. 124 c) this staff is supposed to be the same as that of Jacob with which he crossed Jordan, and of Yehudah, and of Mosheh, and of Aharon, and the same which Dawid had in his hand when he slew Goliath, it being also the same which will be restored to the Moshiach. is throughout applied to the Moshiach. To begin with, it evidently underlines the Targumic rendering of verse 4.... In the Midrash on Psalm xviii.36, Psalm cx. [110], verse 1, Sit thou at my right hand is specifically applied to the Moshiach,

This text was acknowledged as Messianic by Jewish rabbis before the time of Moshiach. Keil and Delitzsch have concluded that by its usage in the Renewed Brit, the Messianic nature of Tehillim 110 had to be understood by the scribes and Prushim at the time of Yahshua. In addition, noted theologian and biblical scholar J. P. Lange observes that because of the very words in the text, the Messianic interpretation is demanded and that this Tehillim was generally understood as MessianicThus, did the Synagogue understand it in earlier times .Also, the NIV Study Bible which represents the best of modern conservative scholarship comments, Before the Christian era Jews already viewed it as Messianic. In the pre-Nazarene era, the Hasmonean rulers used the concept of the Melchizidek priesthood to support their role as Kohenim-Melekim, with messianic overtones. There may also be allusions in the Similitudes of Enoch, although it unknown whether this is pre-Nazarene. Although it is not proven that Tehillim 110 was interpreted in a messianic way prior to the Renewed Brit, there is a high likelihood that it was in some Jewish circles. Mark.12:35-36 suggests the existence of a messianic understanding of Ps. 110 in the first century. Yahshua says that the scribes claim that the Moshiach would be the Ben David. Then Yahshua quotes Tehillim 110:1 and asks how David can address this person as Master and still be a Ben of David. He agrees with the popular conception that the Moshiach would be the Ben David and then builds on the Master duality of this passage to point to the deity of the Moshiach, and therefore His own deity. "By this meant Aharon and the Moshiach, and I do not know which of them I should prefer. When it is written, 'YHWH has sworn and will not change his mind: You are a Kohen for ever', we know that the Moshiach-Melek is more agreeable than the Kohen of Righteousness." Avth, Rabbi Nathan, chap. 34

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[Elohim says:] Ephraim, My firstborn, you sit on My right until I subdue the army of the hosts of Elohim and Magog, your enemies, under your footstool . . . Mid. Alpha Betot, 2:438-42 . . .the Holy One, blessed be He, will fight for Israel and will say to the Moshiach : Sit at my right. And the Moshiach will say to Israel:Gather together and stand and see the salvation of the Lord. And instantly the Holy One, blessed be He, will go forth and fight against them . . .May that time and that period be near! Tfillat R. Shimon ben Yochai, BhM 4:12426 Raphael Patai-The Moshiach Texts

In Mattitayahu 26:64 and 28:18 HaMoshiach Yahshua connected Daniel 7:12-14 (the Ben of Man) with Tehillim 110. |64| Rebbe, Melech HaMoshiach says to him, You said it. But I say to you, From now on you will see the Ben HaAdam [Moshiach] sitting at the right hand of Gevurah (Power) and his Bias (Coming) will be with ANENEI HASHOMAYIM (clouds of Heaven, DANIEL 7:13-14). Matt.26:64 OJBC |18| And he came up and spoke to them, saying, All samchut (authority) has been given to me in Shomayim and on HaAretz. Matt.28:18 OJBC Midrash Rabbah - Genesis LXXXV:9 9. AND HE SAID: WHAT PLEDGE SHALL I GIVE THEE? AND SHE SAID: THY SIGNET AND THY CORD, AND THY STAFF THAT IS IN THY HAND (XXXVIII, 18). R. Hunia said: A holy spirit was enkindled within her. THY SIGNET alludes to royalty, as in the verse, Though Coniah the Ben of Jehoiakim Melek of Yehudah were the signet upon My right hand, etc. (Jer. XXII, 24); AND THY CORD (PETHIL - EKA) alludes to the Sanhedrin, as in the verse, And that they put with the fringe of each corner a thread (pethil) of blue, etc. (Num. XV, 38)1 AND THY STAFF alludes to the royal Moshiach, as in the verse, The staff of thy strength the Lord will send out of Zion (Ps. CX, 2). AND HE GAVE THEM TO HER... AND SHE CONCEIVED BY HIM-men mighty like himself and righteous like himself.2 AND YEHUDAH SENT THE KID OF THE GOATS (XXXVIII, 20). R. Yehudah b. Nahman quoted in the name of R. Simeon b. Lakish: Laughing in His habitable earth, laughing always before him (Prov.VIII, 31, 30). The Torah laughs at men. The Holy One, blessed be He, said to Yehudah: Thou didst deceive thy father with a kid of goats; by thy life! Tamar will deceive thee with a kid of goats.

Tehillim 110 is the most quoted Tehillim in the Brit Chadasha then any other text from the TaNaK.
41

Then, turning to the assembled Prushim, Yeshua put a sheilah to them: 42 Tell me your view concerning the Moshiach: whose Ben is he? They said to him, Dawids. 43 Then how is it, he asked them, that Dawid, inspired by the Spirit, calls him Master116, when he says, 44 YHWH said to my Master,Sit here at my right hand until I put your enemies under your feet ? 45 If Dawid thus calls him Master, how is he his Ben? 46 No one could think of anything to say in reply; and from that day on, no one dared put to him another sheilah.Matt.22:41-46 JNT

Yahshua is posing the question to the Prushim , Who could be the Master (Adonai) of Melek Dawid?. Melek Dawid has to be speaking of the Moshiach. If the Moshiach is from the linage of Dawid and his Master, then the Ben Dawid title by which Yahshua was called, has to be from Dawids family tree and the Eternal Melek to whom even Melek Dawid must acknowledge as his Master. Dawid knew this truth by Divine revelation by the usage of the Hebrew word naum117 or oracle or decree from a Divine source. Since the Divine decree was given to Dawids Master, it means that Dawids Master existed before Dawid was born. How then,Yahshua asked the Prushim, could He be the Ben Dawid?
116

The Aramaic Peshitta has MARYA (YHWH)

117

But this term (neum) is stronger than the verb said or even the noun word, although anything YHWH says is true and reliable. But this word emphasizes that this is a divine oracle, an announcement of the will and plan of YHWH; and it stresses the certainty of its being fulfilled (Joel 2:12; Isa. 49:18; 56:8). We are not told how David heard or received this oracle; Matthew 22:43 simply indicates it came by the Ruach HaKodesh. Here the certainty of the oracle is based on the fact that it comes from Elohim. The personal

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Yahshua was revealing the Scriptural truth that the Moshiach is not only the Ben Dawid, but that He is also Dawids Master.Thus, the Moshiach118 was to be both human and Eternal. Finally, in the Zohar, there is a myth fragment according to which th mother of both Moshiachs, the Ben Joseph and the Ben Dawid, is none other than the Shekinah,the personified female aspect of Elohim, who is also identified with the Community of Yisrael. Raphael Patai The Moshiach Texts page 123 Yehudah is My septer, this refers to the Great Redeemer who is from among the Bnai Dawid. Numbers Rabbah 14:1

The sefer Ivrim (Hebrews) quotes from Tehillim 110 in four different passages (Ivrim 1:3,13;5:6,10;6:20; 7). That Yahshua is HaKohen HaGadol of Yisrael is recorded in Ivrim 7 and declares that He is the fulfillment of Tehillim 110. Yahshua HaMoshiach has been appointed a Kohen , just as Malki-Tzedek was appointed by YHWH.Yahshua did not have to be of the line of Lewi to serve as a Kohen, as recorded in Tehillim 110:4. Ivrim also teaches us that Yahshuas priesthood (just as the priesthood of Malki-Tzedek) is far superior than that of Aharon. Since Avraham paid tithes to Malki-Tzedek, and Avraham is the progenitor of Lewi, then Lewi paid tithes to Malki-Tzedek through Avraham. This Midrash in Hebrews is based upon the principle that the lesser pays tithes to the greater. Thus, the conclusion of the Midrash is that Malki-Tzedek is far greater than Aharon. But if the Torah teaches that a Kohen has to be of the line of Aharon /Lewi, and Yahshua (like Malki-Tzedek) is a bona fide Kohen even though He is not of the Tribe of Lewi, then the fact is that there must be a change in the mitzvah regarding the priesthood. The change does not do away with the Torah, but a recognition that the Torah anticipated the priesthood of Melchizek119 as the fulfillment of its Kohen HaGadol requirements. The priesthood of HaMoshiach is eternal and unending after the order of Malki-Tzedek. The Lewitical priesthood (as with all the Torah) points towards the Moshiach and His eternal priesthood. Heb 7:1PEREK ZAYIN (CHAPTER SEVEN) For this MALKI-TZEDEK MELECH SHALEM KOHEN L'EL ELYON, the one "having met Avraham Avinu ACHAREI SHUVO ("after returning") from the slaughter of HAMELACHIM V'YEVAREKHEHU ("the kings and having blessed him", BERESHIT 14:17-20) |2| with whom also "AVRAHAM AVINU apportioned MA'ASER MIKOL (a tithe of everything." As for his Name, it is rendered "King of Tzedek (Righteousness)" and then also "Melech of SHALOM." |3| Without Av, without Em, without Yichus, having neither a techillah (beginning) leyamim (to days) of him nor a Ketz HaChayyim, but resembling HaBen HaElohim, he remains a KOHEN L'OLAM (a kohen perpetually, (TEHILLIM 110:4). |4| Now consider how great among the Gedolim this one was to whom also Avraham Avinu gave from his booty a ma'aser (tithe). |5| And the ones of the Bnei Levy have received the Kehunah (Priesthood) and they have a mitzvah to collect the ma'aser (tithe) from the Am Berit, and they have this mitzvah according to the Torah, that is, to collect from their achim, though these also are descended from the loins of Avraham Avinu. |6| But, this man, though not tracing his descent from them, has received ma'aser (tithe) from Avraham Avinu and has given a bracha to the one having the havtachot (promises). |7| Now it is beyond all argument that the greater gives a bracha to the lesser. |8|

name YHWH is used because the emphasis is on his being the sovereign and holy Elohim his having a covenant with Yisrael, and his being the personal Elohim who makes his will known to his people
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"Moshiach" is the transliteration of the Hebrew "mashah." Used in connection with religious ritual, mashah involved a ceremonial application of oil to items such as the tabernacle, altar or laver (Exo 40:9-11), or even the sin offering (Exo 29:36). More frequently mashah is used for the ceremonial induction into leadership offices, an action which involved the pouring of oil from a horn upon the head of an individual. 119 In rabbinical logic and reasoning, statements could be made which were "arguments from silence." If the Bible didn't specifically say something about a person, place, or incident, various conclusions could be drawn for the sake of the claim or discussion being presented. The author of Ivrim was obviously familiar with the Torah, the Temple service, and forms of rabbinical discourse. He uses the rabbinical method of argument from silence in verse 3.

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Notice, in one case, ma'aser are received by mortal men; in the other case, ma'aser are received by one of whom we have solemn edut (testimony) that hu Chai ("he lives!"). |9| One could even go so far as to say that even Levy, who receives ma'aser, has paid ma'aser through Avraham Avinu, |10| for Levy was still in the loins of his ancestor Avraham when Malki-Tzedek met Avraham Avinu. |11| Now if shleimut (completeness) had been attainable through the Kehunah of Levy--for under it came the Mattan Torah (giving of the Torah) to the Am Berit--what further need would there have been to speak of another KOHEN arising AL DIVRATI MALKITZEDEK ("according to the order of Malki-Tzedek" --TEHILLIM 110:4) rather than "al divrati Aharon"? |12| For when there is a "changing of the guard" of the Kehunah (Priesthood), this behechrach (necessarily) also affects the Torah [YESHAYAH 42:4]. |13| For the One about whom these things are said belonged to a different shevet (tribe), from which no one has officiated at the Mitzbe'ach. |14| For it is ugeret (easily seen, evident) that Rebbe, Melech HaMoshiach Adoneinu was descended from Yehudah, and in connection with that shevet (tribe), Moshe Rabbeinu said nothing about kohanim. |15| And it is even more evident if another Kohen arises resembling Malki-Tzedek, |16| one who became a kohen, not by means of a mitzvat haTorah concerning yichus (lineage), but according to the gevurah of a Chayyei Ein Sof (Endless Life). |17| For of Rebbe, Melech HaMoshiach comes the solemn edut, "ATAH KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK" ("You are a kohen forever according to the order of Malki-Tzedek" --TEHILLIM 110:4). |18| For, on the one hand, there is an abrogation of an earlier mitzvah because of its weakness and ineffectuality |19| (for the Torah brought nothing to shleimut (perfection); on the other hand, there is the mavo (introduction) of a tikvah tovah yoter (a better hope) through which we approach and draw near to YHWH. Ata Kohen Lolam al DEVARTI malki-zedek. Ivrim 7:11-19 OJBC The usage of the Hebrew DEVARTI (Strongs # 1700) means in translation a legal plea or after the manner of or with regard to. The One who gives the throne to Dawid in verse 1 of Tehillim 110, is the same One who appoints him as a Kohen in verse 4. This priesthood is after the manner of Malki-Tzedek and not something given to him by Malki-Tzedek as the rabbis interprete Tehillim 110. If Dawid had meant that this priesthood was given to him by Malki-Tzedek, he would have used the Hebrew plural construct of DABAR, DIVEREI, not DEVARTI. The Hebrew text proves that it should be read after the manner of not after the words of as the sages erroneously interprete this verse. The Eerdmans Bible Dictionary gives this interpretation of the seventh chapter of Ivrim: Within the interpretation of Ps. 110 that occupies much of the epistle to the Hebrews, Heb. 7 builds on Gen. 14:18-20. Avraham's acknowledgment of the legitimacy of Malki-Tzedek's priesthood becomes an argument for the priority of that priesthood over the "descendants of Levi" (vv. 4-10). The messianic ruler of Ps. 110 is, therefore, a Kohen of a line prior to the Levitical priesthood ("after the order of Malki-Tzedek"; Heb. 7:11-19; KJV "Melchisedec"; cf. 5:6, 10; 6:20). That the narrative of the Melek-Kohen Malki-Tzedek is introduced so abruptly into Bereshith becomes an argument for Malki-Tzedek's being "without father or mother or genealogy," i.e., beginning or end (7:3), and so not only a predecessor but also a type of Moshiach as "a Kohen forever" (cf. Ps. 110:4). The legitimacy of the Levitical priesthood depends on its descent from Levi; as it has a beginning, so it has an end in the understanding of the author of Hebrews (p. 707).

Yahshua stands forever as the Kohen HaGadol for His perfect righteousness and Divine nature mean that no man can ever follow Him as a Kohen HaGadol .This truth is recorded in the book of Yeqezqel .The Third Temple does not have a Kohen HaGadol but has a Prince-Nasiy Who functions as the Kohen HaGadol. 10And the prince is to be in their midst, entering when they enter, and going out when they go out. Yechezqel 46:10

Yahshua is Kadosh, innocent, undefiled, separated from sinners, and exalted, thus He never needs to offer a sacrifice for Himself but stands forever to perform the sacrifices on behalf of His people , Yisrael.

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|23| Not only this, but it was the fact that the former kohanim were many in number, because mavet prevented them from continuing in the office of kehunah. |24| But because Rebbe, Melech HaMoshiach continues l'olam (forever), he has an unchangeable Kehunah. |25| From which also he is able to completely deliver to the Geulah (Redemption) and Yeshu'at Eloheinu the ones approaching YHWH through him, als (since) he has Chayyei Ein Sof (Endless Life) and always lives to intercede in techinnah (supplication) for them. |26| For such was for us, indeed, a bekavod (suitable) Kohen Gadol, chasid, tamim, tahor, nivdal from chote'im (separated from sinners) and exalted above HaShomayim; |27| a Kohen Gadol who does not have daily need--as do the other Kohanim Gedolim--on the one hand, to offer up zevakhim for his own averos, and then to offer up zevakhim for the averos of the Am Berit. For this Kohen Gadol offered up himself, once and for all. |28| For the Torah of Moshe Rabbeinu appoints Bnei Adam as Kohanim Gedolim, Bnei Adam with frailties, but the dvar HaShevu'ah [TEHILLIM 110:4], which came later than the Torah of Moshe Rabbeinu, appoints HaBen [Ben HaElohim Rebbe, Melech HaMoshiach] who came to shleimut (completeness) l'Olam. Ivrim 7:23-28 Dead Sea Scroll: 11Q13,(...) And concerning what Scripture says, In this year of Jubilee you shall return, everyone f you, to your property (Lev. 25;13) And what is also written; And this is the manner of the remission; every creditor shall remit the claim that is held against a neighbor, not exacting it of a neighbor who is a member of the community, because Elohims remission has been proclaimed (Deut.15;2) the interpretation is that it applies to the Last Days and concerns the captives, just as Isaiah said: To proclaim the Jubilee to the captives (Isa. 61;1) (...) just as (...) and from the inheritance of Malki-Tzedek, for (... Malki-Tzedek), who will return them to what is rightfully theirs. He will proclaim to them the Jubilee, thereby releasing them from the debt of all their sins. He shall proclaim this decree in the first week of the jubilee period that follows nine jubilee periods. Then the Day of Atonement shall follow after the tenth jubilee period, when he shall atone for all the Bens of Light, and the people who are predestined to Malki-Tzedek. (...) upon them (...) For this is the time decreed for the Year of Malki-Tzedeks favour, and by his might he will judge Elohims holy ones and so establish a righteous Melekdom, as it is written about him in the Bengs of Dawid ; A Elohimlike being has taken his place in the council of Elohim; in the midst of divine beings he holds judgement (ps. 82;1). Scripture also says about him ; Over it take your seat in the highest heaven; A divine being will judge the peoples (Ps. 7;7-8) Concerning what scripture says ; How long will you judge unjustly , and show partiality with the wicked? Selah (Ps. 82;2), the interpretation applies to Belial and the spirits predestined to him, because all of them have rebelled, turning from Elohims precepts and so becoming utterly wicked. Therefore Malki-Tzedek will thoroughly prosecute the vengeance required by Elohims statutes. Also, he will deliver all the captives from the power of Belial, and from the power of all the spirits destined to him. Allied with him will be all the righteous divine beings(Isa. 61;3). (The ...) is that whi(ch ...all) the divine beings. The visitation is the Day of Salvation that He has decreed through Isaiah the prophet concerning all the captives, inasmuch as Scripture says, How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion Your divine being reigns. (Isa. 52;7) This scriptures interpretation: the mountains are the prophets, they who were sent to proclaim Elohims truth and to prophesy to all Israel. The messengers is the Anointed of the spirit, of whom Daniel spoke; After the sixty-two weeks, an Anointed shall be cut off (Dan. 9;26) The messenger who brings good news, who announces Salvation is the one of whom it is written; to proclaim the year of the LORDs favour, the day of the vengeance of our Elohim; to comfort all who mourn (Isa. 61;2) This scriptures interpretation: he is to instruct them about all the periods of history for eternity (... and in the statutes) of the truth. (...) (.... dominion) that passes from Belial and returns to the Bens of Light (....) (...) by the judgment of Elohim, just as it is written concerning him; who says to Zion Your divine being reigns (Isa. 52;7) Zion is the congregation of all the Bens of righteousness, who uphold the covenant and turn from walMelek in the way of the people. Your divine being is Malki-Tzedek, who will deliver them from the power of Belial. Concerning what scripture says, Then you shall have the trumpet sounded loud; in the seventh month . . . (Lev. 25;9)

Like Dawid, the Moshiach is both Melek and Kohen.Remember the Malkut was ripped from Shaul for acting as a Kohen and failing to destroy the Amalekites.Shaul, as Melek, acted as a Kohen, and YHWH would not allow this action.Uzziah , Melek Yehudah, was struck with a skin disease because he acted presumptuously as a Kohen.

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|19| Then Uziyahu became angry, and had a mikteret (censer) in his yad to burn ketoret, and while he was raging with the Kohanim, the tzara'at even broke out on his metzach (forehead) before the Kohanim in the Beis YHWH, near the Mizbe'ach HaKetoret.|20| And Azaryahu the Kohen HaRosh, and all the Kohanim, looked upon him, and, hinei, he was leprous on his metzach, and they thrust him out from there; yea, he himself hasted also to go out, because YHWH nun-gimmel-ayin-vav [had smitten him, afflicted him]. |21| And Uziyahu HaMelech was metzorah (a leper) unto his yom mot, and dwelt in a leper asylum house, because of his leprosy; for he was nigzar. Divre HaYamim Bet

Yet, Dawid, after being crowned as Melek Yisrael, dons a linen ephod and offers burnt and peace offerings as a Kohen. Dawid was a man after YHWHs own heart and received blessings for his actions. The bnai Dawid were called KoHaNiYM . 2Sa 8:18 and Benaiah the Ben of Jehoiada was over both the Cherethites and the Pelethites; and the Bens of Dawid were Kohens(kohenim) . 2Sam. 6:14 And Dawid danced before YHWH with all his might; and Dawid was girded with a linen ephod. So Dawid and all the house of Yisrael brought up the ark of YHWH with shouting, and with the sound of the horn6:17 And they brought in the ark of YHWH and set it in its place, in the midst of the tent that Dawid had pitched for it; and Dawid offered burnt-offerings and peace-offerings before YHWH. 6:18 And when Dawid had made an end of offering the burnt-offering and the peace-offerings, he blessed the people in the name of YHWH of hosts.

In the same manner, Yahshua HaMoshiach, Ben Dawid (Ben of Dawid), was also a Kohen and yet the Master of Dawid!We have the shadow of the Moshiach represented by the person of Malki-Tzedek ( a Kohen) and Dawid ( the Melek Yisrael). Moshiach is the goal of the Torah and every yud and crown speaks of Him.

For the goal at which the Torah aims is the Moshiach, who offers righteousness to everyone who trusts.[
|4| For Moshiach is the goal of the Torah as a means to being YITZDAK IM YHWH, for all who have emunah]

Romans 10:4
Yahshua said to them, This is what I meant when I was still with you and told you that everything written about me in the Torah of Moshe, the Prophets and the Psalms had to be fulfilled. Luke 24:44 These are the two anointed ones, that stand by the Master of the whole earth (Zech. 4:14). This is a reference to Aharon and the Moshiach, but I cannot tell which is the more beloved. However, from the verse, YHWH hath sworn and will not repent: Thou art a Kohen for ever after the manner of Mechizedek (Psalm 110:4), one can tell that the Messianic Melek is more beloved that the righteous Kohen. - The Fathers According to Rabbi Nathan, Translated by Yehudah Goldin, Chapter 34, Yale University Press, pg. 137-138.
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Chapter 14: Will the REAL Yahshua please stand up!


Exposing the myth of the Anti-Torah /Anti-Jewish Messiah He who possesses My mitzvot and guards them (is shomer), it is he who loves Me. And he who loves Me shall be loved by My Father, and I shall love him and MANIFEST MYSELF to him. Yochanan 14:21 Manifest: 1: to be readily perceived by the senses and esp. the sight.2: easily understood or RECOGNIZED by the mind. Websters New Collegiate Dictionary A few years ago there was a television program called To Tell the Truth. The show consisted of a panel and three contestants. The object of the show was for the panel to guess which one of the contestants was the real person they claimed to be by interrogation of the three contestants. From their answers the panel then had to make their conclusions in order to eliminate the impostors. At the end of the program the host then said, Will the REAL John Doe please stand up! This article is based upon that program in order for the reader to examine the Scriptural and historical evidence and reach a conclusion concerning the inquiry, Who is the REAL Yahshua? Separating from the Myth There is a widespread myth that has permeated what is called Christianity and claims to be based upon the teachings of our Master Yahshua. It is the myth of the anti-Torah and anti-Jewish teachings of Christ whom they call by a Greek/Latin name- Jesus. They believe His purported contention with the Jewish people became a divine judgment on a faithless people that rejected Him and His teachings. The TRUTH is that no such disagreement existed except in the minds of people who read the Brit Chadasha without clear Scriptural understanding. Yahshua said, If you seek, you will find.One always finds what he is looking for. If you seek a Hellenistic-anti-Torah/Jewish Jesus, you will find a Hellenistic anti-Torah/Jewish Jesus. If you seek a Jewish Yahshua HaMoshiach, then that is Who you will find. The TRUTH is that Yahshua was a Yahudite (Jew) and a Sabra from Beth-Lechem of Judea, a prophetic rabbi (teacher), the Son of Elohim, that loved the Torah, and taught everyone to follow it from the heart with great kavanah (intensity). His own words declare the inner soul and spirit of the Torah of His Father in the heavens and NEVER contradict the Written Torah of Moshe. The disagreement He had with the Jews was HOW to reclaim the Lost Sheep from the House of Yisrael. [NOTE: Read my book:Lost Sheep for a detailed explanation of what it means to be lost in the Hebraic mindset of the Torah.] Only if one takes a verse here and there to prove his own theological viewpoint, ignoring the rest of the texts that say otherwise, he will find what he is looking for and any other perspective will be hidden from him. Because of this erroneous perspective, many read the Brit Chadasha (Renewed Covenant) and come away distrusting the Jews and see them as belonging to the forces of evil, Christ-killers, and thus making the tragic events of the Holocaust possible. A rediscovery of the TRUE MESSIAH strikes a blow at this anti- Torah/Jewish myth. The REAL Yahshua did not teach in opposition to the Torah of Moshe as He lived the Torah perfectly Himself, and therefore could not have been opposed by His fellow Yahudites for what He taught or the way He lived. Being profoundly ignorant of Judaism during the Second Temple Period, many fail to understand the allusions to the Jewish faith and life in the Good News. Yahshua was not a Christian, never attended church, never celebrated Easter or Christ-mass, did not attend church on SUNday, and never intended to establish a new world religion. He came to revive and reform NOT to destroy and replace. The dilemma is that Christianity has defined the Messiah outside the appropriate context of the Torah, historical and cultural settings. We desperately need accurate knowledge brought about by an unbiased study of the Gospels to open the Jewish world in the Gospels and restore them to their original Hebraic context. We have forgotten that the Scriptures are a Hebraic book. The roots of Yahshuas teachings are twisted and distorted outside their cultural setting and historical situation in the pseudo-intellectual jargon of Gnosticism revisited. This is a reinterpretation of the Messiah and a presentation of a false Christ that is anti-Jewish and anti-Torah.

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This modern day Marcionism that rejects all things Jewish continues to exert its powerful and demonic influence in the Church. It is literally preaching a new religion far removed from our Masters original teachings. Most of these leaders have been guilty of elevating believing in the Word Incarnate above learning the Word spoken by the Master and obeying His commandments which was the Torah. By studying and learning the teachings and Word of Yahshua, it should challenge, guide, and actually enhance TRUE BELIEF in the WORD MANIFESTED IN THE FLESH. It is a tragedy that the preaching of simply have faith in Christ has replaced responding to the Masters call of true discipleship and obedience to the Torah. If ANYONE comes to Me and does not hate his father and mother [in comparison to the his Master the Moshiach], and wife, and children, and brothers and sisters, and HIS OWN LIFE TOO, he is UNABLE to be My taught one (talmid). And whoever does not bear his stake and come after Me is unable to be My taught oneSo, then, everyone of you who does not give up all that he has, is unable to be My taught one. Luke 14:26-3 Disciple: #3101- methetes- to become a pupil, learner, from #3129- manthano- to learn in any way, learn, understand. Disciple: 1. One who accepts and assists in the spreading of the doctrines of anotherb.a convinced adherent to a school or individual. Websters New Collegiate Dictionary

A Messiah robbed of His Jewishness and Torah observance results in a gross misconception about Him and His teachings that encountered in the Brit Chadasha. We have literally killed the Jew, Yahshua, by destroying His links to His faith and His people, and resurrected the Greek/Roman Jesus. Believers are therefore compelled to kill the Jew within them by the doctrines of demons. For, indeed, if he who is coming proclaims ANOTHER YAHSHUA, WHOM WE HAVE NOT PROCLAIMED, or if you receive different spirit which you have not received, or a different Good News which you have not accepted, you put up with it well enough. 2 Corinthians 11:4 And fall away, to renew them again to repentance-having impaled for themselves the Son of Elohim again, and put Him to open shame. Ivrim (Heb.) 6: 6 Fall away: #3895 peripipto to fall aside, to apostatize; a renunciation of a religious faith or belief once held. From Ungers Bible Dictionary, a disowning the name of Christ... Such as seducing spirits, doctrines of demons, hypocritical lying, a seared conscience, forbidding to marry, A form of G-dliness without power. First Century Judaism In the First Century, the Second Temple was still standing in Jerusalem. It was the center for the worship of YHWH by all Yisrael. The animal sacrifices were still offered daily and the priests (Cohanim) were the trustees of the Torah. There were at that time no group of ordained rabbis, as we know it today in Messianic Yisrael. Teachers of the Torah were called rabbi or my teacher but there were no ordained ecclesiastic hierarchies. The majority of the people went up to Jerusalem for the three pilgrimage Feasts (Pesach, Shavuot, and Sukkoth). The weekly Shabbat was a day of rest and worship. During rest of the year, the center the peoples lives was the local synagogue, the Beit haKnesset, or house of assembly. It was a place of prayer and study of the Torah. In the synagogue could be found the Scrolls of the Torah, Prophets, and The Writings (TaNaK). Every town or village had a synagogue where they assembled on Shabbat for prayer and study of the Torah. The language of the people was Hebrew. There is an abundance of evidence that proves the Scrolls, prayers, studies in the class-room, and everyday speech was Hebrew not Aramaic. This is one way the Jewish people resisted the paganism of Greece and preserved their loyalty to the Torah. The Torah rooted faith in the One Elohim and a strong sense of national identity created the setting in which Yahshua taught and worked among His people-Yisrael.

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Hebrew was both the daily language and the language of studyThe parables in the rabbinical literature, on the other hand, were delivered in Hebrew in all periods. There is THUS NO GROUND FOR ASSUMING THAT JESUS DID NOT SPEAK HEBREWThis question of the spoken language is especially important for understanding the doctrines of Jesus. There are some sayings of Jesus which can be rendered both into Hebrew and Aramaic; but there are some which can only be rendered into Hebrew, and none of them can be rendered only in Aramaic. One can thus demonstrate the HEBREW ORIGINS OF THE GOSPELS by retranslating them into Hebrew. Professor David Flusser, Hebrew University of Jerusalem-1989-Israel; the worlds leading Jewish authority on the New Testament and early Christianity. Many scholars in Israel are now convinced that the spoken and written language of the Jews in the land of Israel at the time of Jesus was indeed Hebrew and that the Synoptic Gospels are derived from original Hebrew sourcesThe greatest Jewish scholars of our generation, David Flusser, Moshe Bar- Asher, and Pichas Lapide, all agree that the first book of the New Testament was originally written in Hebrew. The Messiah Conspiracy by Phillip N. Moore pages 1120-1121 William Sanford Lasor, professor emeritus at Fuller Theological Seminary in Pasadena California (an outstanding Semitic scholar) has stated that the language that Yahshua spoke was Hebrew and not Aramaic as many teach. Professor Frank Cross, of Harvard University, the leading living authority on the Dead Sea Scrolls has stated that the Dead Sea Scrolls prove that the dominant language of Israel, beginning about 130 BCE, was Hebrew and they had an inferior knowledge of Aramaic grammar and syntax.

This was the world, as Yahshua knew it. As a babe, His father and mother took Him to the Temple. He underwent the ritual of brit milah on the eighth day and presented in the Temple for the pidyon haben. He also possibly underwent some puberty rite at the age of twelve years old as recorded in Luke chapter 2. He never visited Rome or Athens because the life of Yahshua was lived almost entirely within the boundaries of His small country-Yisrael. He may have touched the nonJewish world in an episodic way from time to time, but it was only in those places where that world impinged on the world of the Yahudim. He was born a Jew and died a Jew. We have to also remember that the people of that region are dark-skinned and dark haired. They were lean and possessed Middle Eastern features. He taught in Hebrew at the Temple courtyard and the local synagogues. The Shma Yisrael was on His lips daily as He prayed the prayers and recited the Tehillim (Psalms) in Hebrew. Second Temple Torah The teachings of the Torah (the five books of Moses) required constant interpretation. Some circumstances had changed since Mt.Sinai by the time of Yahshua, so the Torah had to be reinterpreted, applied, and modified to fit the present circumstances and specific cases. This originally was the duty of the priests and Levites. But since the Temple was in Jerusalem, the priests could not be everywhere in the Land of Israel, so circumstances required adjustment for the times. A class of lay-interpreters sprang up, called Scribes (Soferim). At first, they were strictly the writers of the Torah Scrolls, but as time passed they became men of the book or experts in the Law (lawyers). Thus, in this period, the Oral Tradition of Torah interpretation assumed a much larger importance in the typical persons lifestyle and observance than in the former times. This Oral Tradition had existed for sometime before the Second Temple Period, but later was written down in what became known as the Talmud. The men of old who were scholars of the Torah were called sages (hachamim). The earliest version of these sages was called The Scribes. Some sages were also found among the leaders of the Pharisees, the most powerful and popular group of people at large. By the Second Temple Period they set the halakah or way of walking out the Torah for the people. You will not find the word sage in the Gospels, but rather they are called Scribes and Pharisees. The true sages were considered the successors of the prophets (Nevaim), taking over some of their functions after prophecy had died out.

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The traditions therefore provided an authorized application of the provisions in the Torah. It was called Oral Law since the text of the Torah was sacred and could not be altered, even though the circumstances for which it was written had changed. Since the tradition was not fixed, it was open to debate and change so long as the new interpretation could be consistent with the written text of the Torah. If it was in conflict with the written text, it was called destroying the law. If it clearly was a true interpretation and application of the written Torah, then it was called fulfilling the law. Mattitayahu 5:17-19 is a rabbinical discussion questioning Yahshuas interpretation of the Torah. Do not think that I came to DESTROY the Torah and the Prophets. I did not come to DESTROY but to fulfill. Mattitayahu 5:17

The Greek word-kataluo means abolish and the Hebrew batel- means cancel, destroy, abolish. BATEL in Hebrew is often used in the context of interpreting Scripture. Thus, one cancels the Torah when it is misunderstood. The word fulfill or complete refers to interpreting a passage correctly. The Greek word-pleroo- means to fulfill-complete. The Hebrew equivalent is KIYEM and is derived from the root that means to cause to stand, to uphold, to observe, or to place on a firmer footing or foundation.It too is used in the context of dealing with Scripture. When one misunderstands the Torah, one may not obey YHWHs will and thereby cancel the Torah. So the person may abolish the Torah by misunderstanding the Divine Revelation of the Torah. If one properly understands the Torah, he will obey it and therefore fulfill it. The misinterpretation of this ONE WORD used by Yahshua created the environment that Neo-Marcionism could feed upon in the church. No letter from will ever be abolished from the Law. Exodus Rabbah 6:1 The Jewish people know that the TRUE MESSIAH when He came would not abolish the Torah as the church teaches. This is one of their problems with Jesus the Greek/Roman Christ. This is the main thrust of the matter: This Torah, with its statutes and laws, is everlasting. We may neither add to them nor detract from them. Whoever adds to the mitzvot or detracts from them, or MISINTERPRETS THE TORAH, implying the mitzvot are not intended to be understood literally, is surely a wicked impostor and a heretic. The Rambam Hilchot Melachim For truly I say to you, till heaven and the earth pass away, one jot (YUD) or tittle (CROWN) shall by no means pass from the Torah. Yahshua HaMoshiach Mattitayahu 5:18 And it is easier for the heaven and earth to pass away than for one tittle (CROWN) of the Torah to fall. Yahshua HaMoshiach Luke 16:17 At the synagogue there was a weekly communal reading from the Torah on Shabbat, divided into portions for each week and Feast Day. A Scribe or some other teacher would stand and read the portion, and then give a teaching on that portion. The Scribal interpretation of the Torah represented the mainstream tradition. The Sadducees rejected the Oral Tradition altogether, adhering to a literal interpretation of the written Torah. But even the Saducean interpretation was also an interpretation, rivaling the others that existed at the time. And He came to Natsareth, where He had been brought up. And according to His custom (minhag) or practice, He went into the congregation (shul) on Yom Ha Shabbat, and stood up to read (given aliyah as the baal koreh). [ After the hagbah]And the Scroll (Megillah sefer) of prophet Yeshayahu was handed to Him. And having found the place where it is written. Luke 4:16-17 In Yahshuas time there was great tolerance of diversity within Judaism. Diversity did not mean fragmentation. Obedience to the Torah was of first importance for each sect, and each group regarded it as such. There was a broad agreement on observance but diversity in the application. The views of the Pharisees were more humane and tolerant than their rivals, the Sadducees. The teachings of Yahshua that have survived in the Gospels are more in line with the Pharisees than the teachings of the Sadducees.

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Yahshua and the Judaism of the Time Some well-qualified scholars of our time, such as David Flusser and Hyam Maccoby, make a good case for Yahshua being a Pharisee. We can be certain by His own actions, He did not contravene the Torah as the Pharisees understood it. BUT, we also have to understand that Yahshua had little if any interesting either legal scholarship or sometimes the purity traditions of His time (as the Pharisees were). If He was not a Pharisee, then He certainly identified with the majority of their interpretations of the Torah. The Hasidim (a very devout, spiritually inclined people) were every active in the Galilee area about the time of Yahshua. They performed important spiritual functions, while occupying no official position. They were not priests, rabbis, or Scribes. They experienced direct and unmediated relationship with YHWH. The Hasidim had little attachment to material possessions as Yahshua taught His talmidim. They also gave spiritual help and guidance to their fellow Jews. Some of the Hasidim, like Yahshua, were exorcists and healers. Geza Vermes in his book, Jesus the Jew, makes a very academic case regarding Yahshua as an influential Hasidic leader, in the Galilean tradition of His day. For He was teaching them as one possessing authority, and not as the Scribes. Mattitayahu 7:29 We should think of Yahshua as a Jew of His age, with links to the Pharisees, perhaps the Galilean Hasidim to whom He was very close, and even perhaps with some of the esoterics and mystics of His day. He was not sectarian, nor an extremist, at odds with all His fellow Jews. The Truth is that Yahshua fit in very well with the Jewish tradition of His day. His Mission and Message Yahshua came as a Teacher of Righteousness, the One to come like Moshe. A teacher of the Torah, preaching teshuvah (repentance) and calling the Yisraelite people to a nearness to their Elohim. I shall raise up for them a Prophet like you out of the midst of their brothers. And I shall put My words (the Torah) in his mouth, and He shall speak to them all that I command Him. And it shall be, the man who does not listen to My Words which He speaks in My Name, I require it of him. Devarim (Deut.) 18:18-19. Read Acts 3:22; Yochanan 1:45, 5:46. Targum Pseudo-Jonathan says of this passage: And a right Prophet (a Prophet of Righteousness) will the L-rd your G-d give you, a Prophet from among you, of your brethren like unto me, with the Ruach Hakodesh (Holy Spirit), will the L-rd your G-d raise up unto you; to him shall you be obedient. Rabbi Levi Ben Gershon (RALBAG), of the 14th Century, identified this prophet as Messiah: A Prophet from the midst of thee. In fact, the Messiah is the Prophet as it is stated in the Midrash of the verse, Behold my Servant shall prosper (Is.52: 3)...Moses, by the miracles which he wrought, brought a single nation to the worship of G-d, but the Messiah will draw ALL PEOPLES to the worship of G-d. This is exactly why they asked Yochanan the Immerser if he was That Prophet in Yochanan 1:25. Now they have come to know that all You gave to Me, is from You. Because the words You gave to Me, I have given them. And they have received them, and have truly known that I came forth from You, and they believed that you sent Me. Yochanan 17:7-8 The Talmud teaches in Zebahim 101a that, All the prophets prophesied only for the coming of the Messiah For ALL the prophets and the Torah prophesied till Yochanan. Matt.11: 13 And beginning at Moshe and all the Prophets, He was explaining to them in all the Scriptures the matters concerning Himself. Luke 24:27 But this is how Elohim has filled what He had announced beforehand through the mouth of ALL the prophets that his Messiah was to suffer. Acts 3:18

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Teacher of the Torah Yahshuas teachings on the Torah set a standard that few have been able to give rise to. They were a radical and uncompromising interpretation of the Torah itself. His perfectionism did not impose impossible demands upon his talmidim. Divorced from the Hebraic background and Christian interpretation and alien background of asceticism, they have been misinterpreted as making demands that no one can live up to or even aspire to. Therefore be complete (shlemim), even as your Av (Father) in the heavens. Matt.5:48 And YHWH spoke to Moshe, saying, Speak to all the congregation of the Bnai Yisrael, and say to them, Be setapart (HOLY), for I YHWH your Elohim am set-apart. Wayyiqra 19:1 The context of His teaching was to prepare the people for the Messiah. His ethical teachings on becoming perfect were balanced by His teaching about YHWHs compassion, and mercy for sinners, who had strayed from the path of the Torah. He taught that YHWH was willing to forgive the sinner and bring them back to the Torah, and He was actively seeking them out by sending the Moshiach to Lost Sheep from the house of Israel.His teachings on the nearness of Elohim spoke of YHWHs manifest love by caring for His children. He addressed the Father as ABBA, Aramaic for the Father of a family. By using that term- ABBA- He was linking the individual to the Father as opposed to the AVINU (our Father) in his model prayer in Mattitayahu 6. Thus He was making the relationship with YHWH personal as well as nationalistic. The Yisraelites as a nation had always known YHWH as FATHER. Some of the Hasidim of the Galilee even called YHWH-Father (some of them were also called ABBA by their disciples). In fact, the Master' Prayer is so Hebraic that most Jews do not have any theological problems with its composition. It is only when the Masters model prayer is viewed through Christian interpretations and prejudices that difficulties arise. He granted forgiveness to the repentant sinner and healed the sick in His Fathers Name. His mission was to the sick and the sinner, NOT the righteous. And hearing this, Yahshua said to them, Those who are strong have no need of a physician, but those who are sick. I did not come to call the righteous to repentance, but sinners. Mark 2:17 And when Yahshua saw their belief, He said to the paralytic, Son, your sins are forgiven you.Now some of the Scribes were sitting there, and reasoning in their hearts, Why does this One talk like this? He is blaspheming! Who is able to forgive sins but Elohim alone? Mark 2:5-7 To YHWH our Elohim are the compassions and forgivenesses, for we have rebelled against Him. Daniel 9:9

He showed compassion to those who had given up on trying to live the life prescribed by the Torah. He basically had no interest in the Gentile world of His time, to which the movement that would later would bear His Name would turn to and imitate. His personal horizon was limited to the House of Israel and His fellow Yahudim. While the claim of Jesus was to redeem those who had strayed from the beaten path of morality, he yet restricted his attention and that of his followers to the lost sons of Israel. He particularly forbade his disciples to seek the heathens and Samaritans, and for the same reason at first refused to heal the Syrophenician woman. His choice of twelve apostles had a distinct reference to the tribes of Israel. The Jewish Encyclopedia Vol. 7 page 162. ..In the way of the Gentiles [Gentile territory] do not go, and do not enter into any Shomron town, but go rather to the Lost sheep of the House of Israel (Seh Oveid HaBeth Yisrael). Matt.8:6 But, Rebbe, Melek HaMoshiach said in reply, I was not sent EXCEPT to the Lost sheep of the House of Yisrael. Matt.15:24

Only Christian prejudice would think that Yahshua thought of all Torah observant Jews of His time as hypocrites and worse than the open sinners. He was an observant Jew Himself. He never made the modern distinction between the ritual and ethical mitzvot in the Torah as many try to do. He kept the Feasts and the Shabbat (Mark 2:23), wore fringes (tzitzit) on his garments, and took it for granted that Torah observant people would wear tefillin, tithe, and fast (Mattitayahu 23).

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Jesus wore the tzitzit; he went out of his way to pay the Temple tax of two drachmas; and his disciples offered sacrifice. The Jewish Encyclopedia Vol.7 page 162 However, He did have an eye for religious pretense of piety when He saw it. His call to teshuvah was NOT to the religious phonies of His day. They had already hardened their hearts and closed their ears to His message. He was always prepared to make known to His critics that they should include themselves in the position before YHWH of sinners needing deliverance, since they were guilty of inward spiritual sins just as grave in YHWHs sight as the outward sins of the disobedient sinner. This was the essence of the controversy surrounding Yahshua as a Torah Teacher and the Messiah. The controversy Yahshua found himself involved in were centered on His mission to the sinners and not from any claim that He, as the Moshiach, was above the Torah that his fellow Jews were obligated to keep. In order to live out His mission as the Messiah, Yahshua purposely went out of His way to scandalize the devout. This behavior then raised questions in their minds about His own observance of the Torah that may have differed from their sects interpretation of Torah halakah but did not transgress the written Torah of Moshe. His theology did not prompt His death. He was a devout Jew loyal to the Torah and His nation, Yisrael. His death was a political murder by the Romans, the Imperial Emperor cult, who sought to root and destroy every Jewish Messianic hopes. Yahshua did not die for the Christian gospel or any new religion. Nor did the Jews kill him because they opposed His teachings. In fact, study of the Gospels cannot find one clue for evidence of any religious offense against the Torah by Yahshua. He was a faithful and observant Jew to the end. Yahshua was killed because of the enthusiasm His own followers and He was the Messiah-a political threat to the Roman domination of Yisrael. He was killed by the ruthless practices of an occupying power in Yisrael. He was condemned to death by a Roman Court, with little interest in true justice and none of the safeguards of the Jewish religious court. He was put to death by a method of execution only used by the Romans, not the Jews. The Romans knew that any person claiming to be the Messiah was the TRUE King of Yisrael. This was a direct challenge to the domination and authority of Rome. Yes, some of the Jewish leadership did have apart in his death, but it was for political reasons NOT religious. If he died for any religious reason, it can be said He died for the sins of His people-the nation of Yisrael and the sins of the world, not what is called Christianity. In Whom we have redemption through His blood, the forgiveness of trespasses, according to the riches of His favor. Ephesians 1:7 In Whom we have redemption through His blood, the forgiveness of sins. Colossians 1:14 Him, a Prince and a Saviour, Elohim has exalted to His right hand, to give repentance to Yisrael and forgiveness of sins. Acts 5:31 Truly You are an El, who hide Yourself, O Elohim of Yisrael, Saviour! Yeshayahu 45:15 see Yeshayahu 45:21,49:26,60:16,63:8 But I am YHWH your Elohim since the land of Mitsrayim, and an Elohim besides Me you shall not know, for there is no Saviour besides Me. Hoshea 13:4 This verse proves the deity of Yahshua. Because there was born to you today in the city of David a Saviour, who is Messiah, the Master. Luke 2:11 And they said to the woman, We no longer believe because of what you said, for we ourselves have heard, and we know that this is truly the Moshiach, the Saviour of the world (Moshia HaOlam). Yochanan 4:42 Let it therefore be known to you, brothers, that through this One forgiveness of sins is proclaimed to you, and by Him everyone who believes is declared right from all sins from which you were not able to be declared right by the Torah of Moshe. Acts 13: 39 The Torah provided forgiveness of sin through repentance and blood sacrifice, but could not provide permanent atonement and the power needed to live the righteous life demanded by the Torah. In this is love, not that we love Elohim, but that He loved us and sent His son to be an atoning offering (kapparah in Hebrew, ilasmos in Greek) for our sins. 1 Yochanan 4:10

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The Brit Chadasha reinforces the thought that teshuvah must precede atonement in 1 Yochanan 1:5-10 where Yochanan writes that we must do teshuvah (repentance) and confession of sins to YHWH, BEFORE atonement can be efficacious. Teshuvah is sine qua non of forgiveness. The justice and necessity of blood atonement is found in Wayyiqra 17:11; Yehsayahu 1:16-18; Ivrim 9:22 and Malaki 3:2-4. His Views on Torah Conventional Christian views of the Torah make it very troublesome to comprehend Yahshuas teachings in their legitimate context. For example: What is Torah? Torah: Derived from the Hebrew root-YARAH. It means to shoot an arrow, or instruct, or teach. Torah is teaching or instruction that is true and straight. The words of the Torah are like an arrow shot straight in a path with great power and force to empower a person to live life to its fullest of blessings from the heavens. It is the goal for all people who truly love Elohim. If you love Me, you shall guard My commands (mitzvot) Yochanan 14:15

There are four perceptions of the Torah: 1. The Hebraic viewpoint: Torah is YHWHs Wisdom and Blueprint for all creation. The Torah reveals YHWHs nature and character. It is loving instructions from the Heavenly Father to His children to be blessed. 2. The Christian viewpoint: The Old Law is nothing but legalism and bondage. We are FREE from the Torah and all its laws and requirements because of Jesus. It is all Jewish stuff anyway. 3. The Christian viewpoint of the Hebraic view-the most perverted view: The Torah is a salvation by works system that leaves no room for the Messiah and His work. It is a works salvation and a religious system of bondage and dead ritual. The Jews think they gain salvation by dead-works. 4. Yahshuas viewpoint-the correct view: How did our Rebbe HaMoshiach Yahshua view the Torah? The common view that Yahshua held a low opinion of the Torah, thus generating an erroneous teaching for some superior basis for a relationship with YHWH. We have to remember that it was from the TaNaK that the Yisraelites knew YHWH as a compassionate, merciful, and loving Father. Yahshua never claimed that His teachings were superior to those of Moshe as found in the Torah. Such a claim would have cut Him off completely from the Jewish community. We know this is not true as we are told that the chief priests feared His followers because of the multitude that followed Him and His teachings (Luke 20:19). Jesus appears to have preached regularly in the synagogue, which would not have been possible if his doctrines had been recognized as being essentially different from the current Pharisaic beliefs. In his preaching he adopted the popular method of mashal or parable... The Jewish Encyclopedia Vol. 7 page 162

Even the Pharisees opposed any action against Yahshua, and even warned Him about Herods plan to kill Him (Luke13: 31). We must take into account that the majority of the people possessed strong leanings towards the Pharisees and their theology and practice. Yahshua never criticized their halakah, but their hypocrisy in their observance of the Torah. Yahshuas main enemies were among the Sadducees, who were the priests. They were the ones questioning His authority, the paying of taxes, and His views on the resurrection from the dead. They were the ones who were in league with Rome. Caiaphas and his power base could not agree with Yahshua or even the Pharisees views of the Torah and its application. It is very similar to the relationship that exists today between the Karaites and the rabbis of traditional Judaism.

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Sermon from the Mount The famous Sermon on the Mount is comparable to the giving of the Torah at Mt.Sinai. Yahshuas exposition of the Torah as given on the Mount NEVER contradicts the Torah of Moshe. These are not criticisms of the Torah but interpretations. We must stress that the Torah itself is not in question in His teachings. It is an interpretation of the Torah in light of the full realization of the Kingship of YHWH in ones life. It is not a new interpretation of the Torah, but well grounded in the TaNaK or the Jewish traditional teachings of the sages that later were incorporated almost word for word in the Talmud. Yahshua understood the ethics of the Torah as an imitation of YHWHs goodness. Not one word of the Sermon is opposed to the Torah in detail or spirit. Love for YHWH and love for your neighbor is the norm and foundation of all His teachings. In this sermon, the Torah itself is not in question. That is clearly understood by reading Mattitayahu 5:17-20. The teachings contained in this sermon (which actually may be accumulation of Yahshuas teachings) does not digress significantly from the teachings of the Pharisaic sages, as there are many Talmudic parallels to these teachings. Only those who are set-apart can live out the teachings that Yahshuas presents in this religious discourse. He is teaching that avoidance of a particular negative mitzvah is not sufficient for true righteousness in the Malkut of YHWH. The inner condition would be the root for the appropriate outward action. He extends the mitzvah of murder to include anger without cause and the mitzvah forbidding adultery to include lusting after women. His teachings on divorce and remarriage must be viewed within the framework of the debate among the different Houses of Study of His day, the House of Shammai and the House of Hillel. In his teaching on divorce, Yahshua sides with the House of Shammai in its stricter view. The Torah always allowed divorce and remarriage, BUT the Torah also requires the husband to give the wife a GET or certificate of divorce. There is no good evidence that Yahshua forbade divorce in all situations as taught by many in Messianic or Christian circles. The exception for immorality and adultery makes perfect sense in context, since divorce cannot make a woman an adulteress if she already is one. His teaching on oaths simply means anyone who has to back up his words with an oath is already considering the possibility of breaking it. The famous eye for an eye teaching in the Hebraic mind simply refers to monetary compensation for an injury. It is NOT to be interpreted literally, a peculiarity of Christianity not Judaism. Finally, no where does the Torah say to hate your enemies. The Torah commands us to love our enemies in Wayyiqra 19:18.This saying probably came from the Qumran community, not the Torah of Moshe. If we do not know the Torah, then this quote seems to be the most anti-Jewish quote in the Brit Chadasha. Note that Yahshua says, You have heard it SAID (not WRITTEN) as He did the other Torah commands. Every one of these teachings are within the framework of the Torah as given by Moshe at Mt.Sinai. Yahshuas inner teachings of Torah are within the parameters of the teachings of traditional Judaism of His time and the teachings of the TaNaK. EXAMPLES of parallels in TaNaK and Talmud- all from Mattitayahu 5-7: Matt. 5:3- Prov.29:23; 5:4- Ps.-Ps.147:3; 5:5- Ps.37:11;5:6-Ps.5:13;5:7- Talmud Shabbat 151b;5:8- Ps.24:34;5:9-Ps.34:15; 5:10,11-Talmud ,Baba Kamma 93a;5:24-Talmud, Avot 5:14 ; 5:28-Talmud Kallah 1; 5:32Talmud, Gittin 90a; 5:37- Talmud Baba Mezia 49; 5:39 Lam. 3:30 ;5:42- Ps.37:21 & Ps.37:26; 5:44 Prov.25:21 ;5:45 Ecc.9:2 ; 5:48 Talmud Shabbat 133b; 6:3-4 Talmud Baba Bathra 9b; 6:7-Talmud, Berakot 61a; 6:14,15 Talmud, Rosh Hashannah 17a; 6:19,20 Talmud, Baba Bathra 11a ; 6:24- Prov.30:89; 6:26 Ps.147:9 6:33- Ps.37:4 ;6:34 Talmud, Sotah 48b; 6:34 Talmud, Berakot 9b; 7:1,2 Talmud, Sotah 8b; 7:3,4,5-Talmud , Arakin 16b;7:6 Prov.23:9 ;7:7 Jer.29:13;7:12 Talmud, Shabbat 31a; 7:23 Ps.6:9 It would even appear that later tradition regarded him as scrupulous in keeping the whole Law. Yet in several particulars, Jesus declined to follow the directions of the Law, at least as it was interpreted by the Rabbis. The Jewish Encyclopedia Vol. 7 page 162

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Our Rebbes teachings develop a systematic interpretation for the sanctification of everyday life for His talmidim. It was a practical system and demanded an extreme high standard of personal self-discipline and commitment to Him as their Master. According to Yahshua, there must be a purification of inward motives for Torah observance. The inner spiritual condition was the root of the outward action. All His teachings and application of the mitzvot remain within the parameter of Torah and the spirit behind it. Yahshua lived perfectly what He taught-the Torah of Moshe in ruach and emet. Erroneous Conclusions Debate or even disputes on the application of the Torah are common within Judaism. Debate among rabbis or teachers can hardly be interpreted as a rejection of the Torah. Contrary to popular teaching, Yahshua did not differ on the observance of the Shabbat or even Kashrut. He kept all the Torah. Yahshua did heal the sick on the Shabbat. Some teachers may have criticized him for doing so. He healed by speaking the word alone or by the laying on of hands. Neither of these according to the interpretation of the Torah in His time, constituted work on the Shabbat. The plucking of grain on the Shabbat was actually allowed by the School of Hillel. Even Yahshuas defense of His actions for plucking grain on the Shabbat is based upon a principle from the Pharisees, or Oral Law that the Shabbat may be violated to save a life, even if there is remote chance of the life being in danger (mYoma 8:6). In Mekhilta on Ex.31: 14 a rabbi says, The Sabbath is delivered to you and not to you to the Sabbath (cross-reference this to Mark 2:27). The record by Mark (Mark7) is a debate concerning the washing of hands before eating, not an issue of clean and unclean food being done way with by Yahshua. This teaching, besides from the mouths of the Scriptural Prophets, can be found in the Letter of Aristeas in 200BCE, Philo in Special Laws, Rabbi Hillel in bShabbat 31a,and Tobit 4:15. Evidently Kepha had not heard that his Master Yahshua had declared all foods clean in Acts chapter 10 nor the other talmidim in Acts Chapter 15.The four beginning mitzvot for the returning Yisraelites deal with the laws of kashrut or ritual purity. No one in the First Century that was a true disciple of Yahshua had ever heard of him doing away with the laws of Kashrut. We are told that Yahshua was condemned for eating with the sinners. According to Christians, our Rebbe deliberately violated the Torah to be among them. Was a Jew forbidden to eat with sinners? According to Torah, breaking the laws of purity does not make one a sinner. It only renders one unclean for a period of time. Sometimes the Torah commands one to become unclean, as with the burial of a dead loved one. Did Yahshua contract uncleanness by eating with sinners? A proper understanding that certain groups (called Chaverim) took upon themselves VOLUNTARY rules of purity (such as the Pharisees) which would have forbid them to eat with sinners. Some even went beyond the laws that were applicable for the priests. Such restrictions went beyond the Torah, and therefore these sects could not force others in society or nonmembers to confirm to their practices. Since Yahshua did not belong to any of these groups, He was not bound by their stricter non-Torah rules. Yahshua could not have violated any Torah commandment by eating with sinners. He could not have even contracted uncleanness from them, as He was not part of any group that observed these stricter rules of purity. Eating with the sinners, then, would not have put him in conflict with the majority of the Jewish people. There was no such law in the Torah. Yahshuas criticism of other Jews is nothing more than what one Jew might say to another Jew, and we also see that they were equally critical of him. This practice still exists today among Judaism. He was not critical of other Jews for being Torah observant, since He was Torah observant Himself. Essentially; Yahshuas charges against His opponents are the lack of correspondence of inner attitudes and their outward behavior- called hypocrisy. He was critical of their lack of observance of the inner dimensions of the Torah of Moshe and their stiff-neckness. He NEVER suggests that the outward keeping of the mitzvot was wrong or the Torah should not be kept. This is the same message the prophets had to the House of Yisrael and the House of Yahudah. We can read such statements in Yeshayahu 30:8-9; Yechezqel 2:3-6, 3:4-7.

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ONLY THE GENTILE ANTINOMIAN CHURCH NEEDED TO SEE HIS CRITICISMS OF HYPOCRISY AS ANTITORAH AND ANTI-JEWISH STATEMENTS AND DECREE While claiming not to infringe or curtail the Law, Jesus directed his followers to pay more attention to the intention and motive with which any act was done rather than the deed itself. This was by no means a novelty in Jewish religious development: the prophets and rabbis had continuously and consistently insisted upon the inner motive with which pious deeds should be performedIn making these pretensions he was following a tendency which at this period of his career was especially marked in the Hasideans and Essenes, though they associated it with views of external purity and seclusion from the world, which differentiated them from Jesus. He does not appear, however, to have contended that the new spirit would involve any particular change in the application of the Law. ..Apart from these points, no change in the Law was indicated by Jesus...The Jewish Encyclopedia Vol. 7 page 163 End of the Captivity How often have any commentators or Christian authors begun with the suggestion that the books we call the Gospels were Jewish narratives written by Jewish authors? Has it not occurred to anyone to ask the question, How can a Jewish work be understood if the author or student completely ignores the Hebraic context, the Hebraic mindset, the Hebraic frame of reference, the Hebrew language and its idioms, and even understanding the history of the Land of Yisrael that shaped the mind-set of the writer? But unfortunately that has been the actuality in our Western /Greco civilization and Seminaries. The reign of Constantine created the long period of history in which the Gospels were cut off from their Hebraic roots and reinterpreted as if they were Gentile books. We are just beginning to emerge from that mode of thought. During that period the Hebraic roots of the Gospel was DESTROYED! The modern reader of the Gospels has distorted the message of these books, creating circumstances by which many well-meaning Believers today read what they believe is the clear message of the Scriptures and do not recognize how destructively prejudiced is their understanding of TRUTH. The prejudice lies in the belief that the TaNaKs value is exhausted once its task has been fulfilled in the Brit Chadasha. They think the Torah is no longer applicable for them. Therefore, we have imposed a Western understanding of the message and mission of the Messiah as recorded in the first four books of the Brit Chadasha. As long as these texts are read and interpreted only by the Western mind, the ancient connections of the Gospels to the TaNaK will remain unknown. They must be read in the Midrashic style of the Hebraic storyteller, a style most of us do not even comprehend. This style is concerned with meaning and understanding. EXAMPLE: The heavens (plural) parting at the mikveh of Yahshua is symbolic of the splitting of the Red Sea for Moshe. The heavens, to the Hebrew mind were nothing more than a firmament separated by waters above and below. Thus demonstrating to the Hebrew mind that the Elohim of Yisrael encountered His son, Yahshua, in a way that went beyond Moshe (Ex.14), Yehoshua (Josh.3), Eliyahu (2 Kings 1:9), and Elisha (2 Kings 2:8). That is how the Midrashic principle worked. The Gospels have been in Gentile captivity for centuries. The price we have paid is the deprivation of the essential meaning of the message and mission of Moshiach Yahshua. The TRUTH of the Gospels can only be revealed to one who is willing to interpret the written word through the Hebraic eyes of Yahshua and His early talmidim. The negativity of the anti-Jewishness is only now beginning to reverse itself. Because teachers are now awakening to TRUTH, an uncontaminated method of how to examine the Brit Chadasha is emanating from undistorted LIGHT! We have to understand that the Hebrew authors of the Brit Chadasha filtered everything through the corporate history of their people. If we are to recover the POWER present in the Brit Chadasha in our lifetime, then this evidence to their original meaning must be totally recovered and understood by all Nazarene Yisrael. For I am not ashamed of the Besuras HaGeulah (Good News). It is the koach (power) of Elohim for deliverance to everyone who believes (has emunah), to the Yahudite first and also the Yevani (Greek). Romans 1:16

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Conclusion Is, then, the recovery of the Scriptural Yahshua beyond our reach? I do not believe it is. If we can recreate the milieu of His time, then we can truly have Him manifest Himself to us. We can then get an impression of Him as He really was in the cultural, historical, and religious settings of His time. The writers of the four Gospels implicitly portray Yahshua as a Jewish Messiah, that kept the whole Torah of Moshe, and all His teachings confirm the same. By conscientious unbiased study of the Four Gospels, there emerges a picture of an itinerant rabbi, healer, exorcist, prophet, Anointed One that was followed by multitudes, and opposed by the hypocritical religious leaders. The authenticity of His teachings of the Torah cause deep embarrassment to the antinomian religious systems. There never existed a Jew that fits the description of the anti-Torah/Jewish Christ. Let us no longer be children in our understanding of Messiah and grow into the mature ONE NEW MAN of Yisrael! The impostors must leave the platform and the TRUE MESSIAH, Yahshua, can manifest Himself!

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For more information go to www.bnaiavraham.net There you will find more books and audio teachings by Rabbi Nydle

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