Comment

Comment by His_Will on April 18, 2014 at 8:17pm

In referring to the passage (Is.53), Bamidbar Rabba states: “Like Moses, Messiah will be revealed, then hidden, then revealed./ Concerning Isaiah 52:13, Yalkut II states: “Messiah…He shall be higher than Abraham/

Comment by His_Will on October 26, 2012 at 9:08am

MUST SEE

Documentation that THE JEWISH RABBIS KNEW IS.53 was about MESSIAH Prior to Rashi who perverted not only the context of Is. 53 but also CHANGED the presentense of Rabbinic thought on the subject!

 

Comment by His_Will on October 26, 2012 at 8:25am

Isaiah 53 is a bout Messiah

 

Yalkut Schimeon ( ascribed to Rabbi Simeon Kara, 12th Century ) says on
Zech.4:7: "He ( the king Messiah ) is greater than the patriarchs, as it is said, 'My servant shall be high, and lifted up, and lofty exceedingly' (Isa. 52:13)."

Pesiqta Rabbati (ca.845)on Isa. 61,10: "The world-fathers (patriarchs) will one day in the month of Nisan arise and say to (the Messiah): 'Ephraim, our righteous Anointed, although we are your grandparents, yet you are greater than we, for you have borne the sins of our children, as it says: 'But surely he has borne our sicknesses and carried our pains; yet we did esteem him stricken, smitten of God and afflicted. But he was pierced because of our transgressions, he was bruised for our iniquities: the chastisement of our peace was laid upon him and through his wounds we are healed'(Isa.53,4-5)."

Rabbi Simeon Ben Jochai (2.Century), Zohar,, part II, page 212a and III,
page 218a, Amsterdam Ed.): "There is in the garden of Eden a palace called : 'The palace of the sons of sickness, <, this palace the Messiah enters, and summons every sickness, every pain, and every chastisement of Israel: they all come and rest upon Him. And were it not that He had thus lightened them off Israel, and taken them upon Himself, there had been *no man able to bear Israels chastisement for the transgression of the law; this is that which is written, 'Surely our sicknesses he has carried' Isa.53,4).- As they tell Him (the Messiah) of the misery of Israel in their captivity, and of those wicked ones among them who are not attentive to know their Lord, He lifts up His voice and weeps for their wickedness; and so it is written,'He was wounded for our transgressions' (Isa.53,5). Midrash (on Ruth 2,14): "He is speaking of the King Messiah - 'Come hither', i.e.">Draw near to the throne<; 'eat of the bread', i.e.>, The bread of the kingdom.' This refers to the
chastisements<, as it is said, 'But he was wounded for our transgressions, bruised for our iniquities' (Isa.53,5). Rabbi Elijah de Vidas (16.Century) : "The meaning of 'He was wounded for our transgressions, bruised for our iniquities' is, that since the Messiah bears our iniquities which produce the ef fect of His being bruised, it follows that whoever will not
admit that Messiah thus suffers for our iniquities must endure and suffer for
them himself."

(1 Cor.5:6-8) Jn.12:37/ Rom.10:16/ Matt.8:16/ Acts 8:32/ Lk.22:37

Extra extra

 Moshiach is more exalted (greater) than Moses. Messiah has three fold authority: kingly, priestly, and prophetic.Messiah teaches Torah as Judah's rulers staff connects with lawgiver.

 

Chassidu teaches that "Moshiach will teach Torah to the entire people, including Moshe (Moses) Rabbinu".

Rabbi Mosheh Ben Nachman (1250-1270 C.E.) "And so it is said in the Midrash, 'He will be higher than Abraham, more exalted than Moses, and loftier than the Ministering angels'; the Messiah, that is,.......And he will be more exalted than Moses:....

Comment by His_Will on October 26, 2012 at 7:55am

Isaiah 53 IS about Messiah

 

Rabbi Moses Maimonides (Rambam): "What is the manner of Messiah's advent....there shall rise up one of whom none have known before, and signs and wonders which they shall see performed by him will be the proofs of his true origin; for the Almighty, where he declares to us his mind upon this matter, says, `Behold a man whose name is the Branch, and he shall branch forth out of his place' (Zech. 6:12). And Isaiah speaks similarly of the time when he shall appear, without father or mother or family being known, He came up as a sucker before him, and as a root out of dry earth, etc....in the words of Isaiah, when describing the manner in which kings will harken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived." (From the Letter to the South (Yemen), quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 374-5)

Zohar: "`He was wounded for our transgressions,' etc....There is
in the Garden of Eden a palace called the Palace of the Sons of Sickness; this
palace the Messiah then enters, and summons every sickness, every pain, and
every chastisement of Israel; they all come and rest upon him. And were it not
that he had thus lightened them off Israel and taken them upon himself, there
had been no man able to bear Israel's chastisements for the transgression of the
law: and this is that which is written, `Surely our sicknesses he hath
carried.'"

Babylonian Talmud: "The Messiah --what is his name?...The Rabbis say, The
Leper Scholar, as it is said, `surely he has borne our griefs and carried our
sorrows: yet we did esteem him a leper, smitten of God and
afflicted...'" (Sanhedrin 98b)

Comment by His_Will on October 26, 2012 at 7:38am

Is.53 Is about Mashiach

 

Rabbi Mosheh Kohen Ibn Crispin: This rabbi described those who interpret Isaiah 53 as referring to Israel as those:"having forsaken the knowledge of our Teachers, and inclined after the stubbornness of their own hearts,' and of their own opinion, I am pleased to interpret it, in accordance with the teaching
of our Rabbis, of the King Messiah....This prophecy was delivered by Isaiah at the divine command for the purpose of making known to us something about the nature of the future Messiah, who is to come and deliver Israel, and his life from the day when he arrives at discretion until his (2) advent as a redeemer, in order that if anyone should arise claiming to be himself the Messiah, we may reflect, and look to see whether we can observe in him any resemblance to the traits described here; if there is any such resemblance, then we may believe that he is the Messiah our righteousness; but if not, we cannot do so." (From his commentary on Isaiah, quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 99-114.)

Comment by William H. on July 12, 2012 at 4:38pm

Although the Talmudic rabbis concurred that Isaiah 53 was a prediction of the Messiah, by medieval times the pressure from those who applied this prophecy to Jesus was so great that Rashi, that greatest medieval Biblical scholar, reinterpreted the chapter and said it referred to the nation of Israel. This interpretation is maintained today by many Jewish scholars, though it only dates back to the Middle Ages. -JewsForJesus

Jewish Targum declares Is.53 was about Mashiach long before Rashi (1040 –1105) attempted to change interpretation following Yeshua's crucifixion.

Also in referance to Is.53:

Rabbi Yafeth Ben Ali ( second half of the 10th Century):
"As for myself, I am inclined to regard it as alluding to the Messiah."

Many Talmudic comentaries say this is of Mashiach.

 

Talmud Sanhedrin (98b):
"Messiah ...what is his name? The Rabbis say,'The leprous one'; those of the house of the Rabbi (Jehuda Hanassi, the author of the Mishna, 135-200) say: 'Cholaja' (The sickly), for it says, 'Surely he has borne our sicknesses' etc. (Isa.53,4)."

............

Comment by His_Will on May 31, 2012 at 10:13pm

Additions to the "Blood of Jesus" post:

 

Rom.3:24-25 Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

1 Pet.1:2,18-19 (Rom.8:1-4)

1 Jn 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Yeshua- Salvation of Yah/ Right Hand works (power) Christ fulfilled The Passover sacrifice 1 Cor.5:6-8/ Heb.2:14 (Lev.17:11/ Heb.9:22) Rev.12:10-11

Rom.5:1,9 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: Much more then, being now justified by his blood, we shall be saved from wrath through him

(Lev.16:7-9/ Heb.9:12-28)

Heb.2:14 Forasmuch then as the children are partakers of flesh and blood, he (Jesus) also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

Comment by His_Will on October 15, 2011 at 4:29pm

An interesting passage in the Midrash reads, "Moses said to God, 'Will not the time come when Israel shall have neither Tabernacle nor Temple? What will happen with them then?' The Divine reply was, 'I will then take one of their righteous men and keep him as a pledge on their behalf so I may pardon [or atone for] all their sins." (Exodus Rabbah, Terumah 35:4). We have the same theme stated once again: When there is neither Tabernacle nor Temple, the life and death of the righteous will make atonement, just as we read earlier in Yeven Metzulah.

The Zohar supports this concept with a citation from Isaiah 53, the Messianic prophecy most widely quoted by Christians and Messianic Jews.

The children of the world are members of one another, and when the Holy One desires to give healing to the world, He smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying, "He was wounded for our transgressions, bruised for our iniquities" [Isa. 53:5], i.e., by the letting of his blood – as when a man bleeds his arm – there was healing for us – for all the members of the body. In general a just person is only smitten in order to procure healing and atonement for a whole generation.

 (seed / Is.53:10/ Also not the side margin in the companion bible on this verse if you have one!)

Comment by His_Will on October 15, 2011 at 4:16pm

The Blood:Lev.17:11/ Matt.26:28/ Rom.5:9/ Rev.1:5/ Heb.9:22/ 1 Jn. 1:7
 

 Here are the words of a respected Orthodox Jewish historian, Rabbi Berel Wein. How was it that the Jewish people survived the horrors of the massacres in Eastern Europe in the seventeenth century? According to Rabbi Wein:

Another consideration tinged the Jewish response to the slaughter of its people. It was an old Jewish tradition dating back to Biblical times that the death of the righteous and innocent served as an expiation for the sins of the nation or the world. The stories of Isaac and of Nadav and Avihu, the prophetic description of Israel as the long-suffering servant of the Lord, the sacrificial service in the Temple – all served to reinforce this basic concept of the death of the righteous as an atonement for the sins of other men. Jews nurtured this classic idea of death as an atonement, and this attitude towards their own tragedies was their constant companion throughout their turbulent exile. Therefore, the wholly bleak picture of unreasoning slaughter was somewhat relieved by the fact that the innocent did not die in vain and that the betterment of Israel and humankind somehow was advanced by their “stretching their neck to be slaughtered.” What is amazing is that this abstract, sophisticated, theological thought should have become so ingrained in the psyche of the people that even the least educated and most simplistic of Jews understood the lesson and acted upon it, giving up precious life in a soaring act of belief and affirmation of the better tomorrow. This spirit of the Jews is truly reflected in the historical chronicle of the time: “Would the Holy One, Blessed is He, dispense judgment without justice? But we may say that he whom God loves will be chastised. For since the day the Holy Temple was destroyed, the righteous are seized by death for the iniquities of the generation” (Yeven Metzulah, end of Chapter 15). 262 – Brown, Answering Jewish Objections to Jesus, Volume 2, Theological Objections, p. 155

Footnote 262: Berel Wein, The Triumph of Survival: The Story of the Jews in the Modern Era 1650-1990 (Brooklyn, N.Y.: Shaar, 1990), 14.

The Talmud (rabbinal tradtional studies NOT scripture) itself teaches that “the death of the righteous atones”(mitatan shel tsaddiqim mekapperet)
(Qatan28 comparision scripturs- Num. 19:1-20:1/Num. 20:25-28/ Ex.28(:38)) Rashi to Num. 20:1
Leviticus Rabbah 20:12, repeated elsewhere verbatim (e.g., y. Yoma 2:1, Pesikta deRav Kahana 26:16): “Rabbi Hiyya Bar Abba said: The sons of Aaron [i.e. Nadab and Abihu] died the first day of Nisan. Why then does the Torah mention their death in conjunction with the Day of Atonement [which occurred on the tenth of Tishrei; see Lev. 16:1]? It is to teach that just as the Day of Atonement atones, so also the death of the righteous atones.” 265 – Brown, Answering Jewish Objections to Jesus, Volume 2, Theological Objections, p. 155-156
Footnote 264 (roshi)
Footnote 265: Ginzberg, Legends of the Jews, 3:191, cites Sifre Deuteronomy 31: “The death of the pious man is a greater misfortune to Israel than the Temples’ burning to ashes.” For further references to the atoning power of the death of the righteous, see Ginzberg, Legends of the Jews, 6:75, n. 386; 6:107, n. 602.

Comment by William H. on October 11, 2011 at 12:25pm

great link on the subject (Mashiach in Tanakh)

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