Messianic Prophecy-Yesha-Yahu 52:13-531-6

In “ A Rabbinic Anthology”, written by two Jewish scholars, C.G.Montefiore and H.Loewe, we learn this fact: Quotations from the famous 53 rd chapter of Isaiah are rare in the Rabbinic literature. (Because of the Christological interpretation given to the chapter by Christians, it is omitted from the series of prophetical lessons (Haftarot) for the Deuteronomy Sabbaths…the omission is deliberate and striking. (H.L.)”.

“Hinee, Abdi(Moshiah, see Zecharyah 3:8) shall act wisely, he shall be raised and be lifted up, and be highly exalted. As rabbim (many) were appalled at thee (Moshiach); his appearance was so disfigured more than any man, and his form more than the bnei adam; So yazzeh Goyim rabbim (he(Moshiach) will sprinkle many nations); the melachim (kings) shall shut their mouths because of him; for that which had not been told them shall they see; and of that which they had not heard shall they have binah(understanding). Who hath believed our report? And to whom is the Zero’a Hashem(Yeshayah 52:10) revealed? For he shall grow up before him as a tender plant, and as a Shoresh (Root, Shoresh Yishai, Moshiach, Yeshaya 11:10, Sanhedren 93b) out of a dry ground; he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire(Chaggai 2:7)him, He is despised and Chadal ishim(rejected by men); a man of sorrows, and acquainted with suffering; and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our sufferings, and carried (Vayikra16:22; Yeshayah 53:12) our sorrows; yet we did esteem him stricken, (i.e., like a leper is sticken)smitten of G-D, and afflicted. But he was pierced, Zecharyah 12:10 Sukkah 52a, Tehillim 22:17 Targum Hashivim) for our transgressions, he was bruised meiavonoteinu( for our iniquities); the musar(chastisement) (that brought us shalom(Yshayah 54:20) was upon him: and at the cost of his (Moshiach’s) chaburah(stripes, lacerations) we are healed. All we like sheep have gone astray; we have turned every one to his own derech (was; see Prov16:25; and Hashem hath laid on him (Moshiach) the avon(iniquity, the guilt that separates from G-d) of us all.

One Rabbi, in a now famous but conveniently forgotten radio debate between himself and Dr. Michael Brown stated that “not one traditional Jewish Bible commentary interpreted the passage with reference to Messiah son of David.” In the book, Answering Jewish Objections Vol.3, inspiringly authored by Dr. Brown, tremendously gifted in Hebrew: we learn “Nacmanides (the Rambam), one of the greatest of all medieval Jewish thinkers, a commentator, a mystic, a philosopher, and a legal scholar; he claimed that Isaiah spoke of “the Messiah, the son of David… (who) will never be conquered or perish by the hands of his enemies.” Dr. Brown, who holds a P.H.D. in Near Eastern Languages from N.Y.U., goes on to inform us that Rabbi Mosheh El-Sheikh (or Alshekh, claimed that “our Rabbis with one voice accept and affirm the opinion that the prophet is speaking of the King Messiah” and also referred to a midrash that stated, “of all the sufferings which entered into the world, one third was for David and the fathers, one for the generation in exile, and one for the King Messiah.

In the Talmud, ibid.Vol 3, “there are interpretations of various verses, with references to righteous individuals within Israel (including the Messiah) but never once with reference to the nation of Israel as a whole. The Jerusalem Talmud (Shecalim 5:1) applies 53:12 to Rabbi Akiva, while the Babylonian Talmud applies 53:4 to the Messiah in Sanhedrin 98:b, 53:10 to the righteous in general in Berakhot 5a, and 53:12 to Moses in Sotah 14a.”

“Yalkut Shimoni (a thirteenth-century compilation of earlier midrashic writings) applies 52:13 to the Messiah, stating that the Messiah-called the great mountain according to the Yalkut’s interpretation of Zechariah 4:7-is “greater than the patriarchs…higher than Abraham… lifted up above Moses… and loftier than the ministering angels”(2:571;see also2:621).

Thus in light of the ancient Rabbinic interpretations of Yesha-Yahu 53, “some of traditional Judaism’s most authoritative sources”—almost without exception, state, this passage points to an individual, One person, not Israel as a whole or the righteous within Israel.

If this interpretation was the common interpretation of the Ancients, was accepted by the Ancients, was the traditional interpretation by the Ancients, why is it not today. Could it be because it points so clearly to the true Messiah Yeshua, who fulfilled this and all Messianic prophecy perfectly? Could it be, that the interpretation was changed for the same reason that this passage was taken out of the Siddurim, sometime early in the 20 th century.

In the fall, when you are celebrating Tashklit, and casting the bread into the water, ask yourself if this will make you acceptable before Ha Shem. After Yom Kippur, ask yourself if you have assurance of which book you are in. By the way, according to Daniel there are only two books, not three. In asking many, many of my brethren according to the flesh, these questions, without exception, no one knew.

On the other hand the Messiah said in Yochanan 8:32 And you will have da’as of Haemes(the Truth) and HaEmes will give you cherut (freedom). (Vayikra 25:10; Yeshayah 61:1,3; 53:4,12).

In the Sefer Hebrews, in the BritHadasha, Chapter 1:1-3 it says“In many and various drakhim(ways) Hashem in amolike times (olden times) spoke to the Avot by the Nevi’im. At the Ketz Ha Yamim, Hashem spoke to us by HaBen, whom He appointed Bechor of the Bechorah, Yoresh Kol(Heir of All Things), through whom also Hashem BARAH ES HASHOMAYIM VES HA’ARETZ (see Prov 30:4); Who being the Shechinah zohar (brilliance) of Hashem and the exact impress and demut of Hashem’s essential nature, being, and realilty, and sustaining everything by his Dvar HaKo’ach, after he made tihur(purification) of chatta’im (sins), sat down at LIMIN (the right hand TEHILLIM 110:1 of the Majesty on High. 1:1-3.

“…he who hears a Midrash from the mouth of the Messiah never forgets it, because the Holy One, blessed be He, reveals Himself in the House of Study of the Messiah and pours out His Holy Spirit upon all those who walk in the world…” Yemenite Midrash