Messiah is biblically described as coming in two seperate advents. This is the precedence found both Jewish and Christian theology. In Judaisim there are two postive roles of King messiah, Messiah Ben Yoseph and Messiah Ben David.
There are many views of Messiah among the different "Jewish" sects.* Here are a few rabbinic commentaries of Messiah that strongly relate to what we know of Yeshua (Jesus). (Sources: Sanhedrin 98b (see Rashi on this) / S'dei Chemed vo;.7, page 2984 / Derech Eretz Zuta (end of chapter 11) / Yeshuos Meshicho (page 104) / Midrash Eichah Rabbah (1:51) / Yefeh Anaf (commentary on Midrash Eichah Rabbah, ibid) / Arba Mei'os Shekel Kesef (p.68 by Rabbi Chaim Vital , pupil of the Arizal) / Meori Tzion (chapter 97) / Zohar (Balak, 203b) / Maamarim of the Alter Rebbe (5568 page 283) / Second to last Rashi on Daniel 12:12 / The Ben Ish Chai in his commentary on Sanhedren 98 in his book "Ben Yhoyada" / The Lubavitcher Rebbe's numerous references to the previous Lubavitcher Rebbe specifically "V'hu Yigaleinu" stated after the passing of the previous Rebbe found in Basi L' Gani.
Coming as "a child"
Is.9:6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder (#7926 neck between shoulders place of burdens Ps.2:2) : and his name (character) shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (From Bethlehem Micah 5:2). Seed (zera) of the Woman (Gen.3:15)/Born of an almah/ virgin)
"Coming in the clouds" with an "everlasting dominion"
Dan.7:13-14 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Dan.2:44)
It takes 2 advents to come in both of these ways.
The Tanakh ("O.T.") often refers to the postion of Messiah being that of the * right hand (power and works) of the Almighty Father (in relation to creation).
Ps.110:1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (The lord/ king of Israel - David is speaking who is the Lord over the king of Israel? Only Messiah.) Ps.2:7 / The king (David) is declaring the decree that the kingdom of Israel is a "Begotten Son of G-D" (which includes Messiah). However when Israel had commited spiritual adultry (was married and divorced of G-D)/ fornication/ idolatry, Then Israel at that time wasnt carrying the name / character of the Father (not a "son") and had need that Messiah redeem her (the only one that always fully submitted to YHVH /Torah and carried the name of G-D).
Ps.48:12,13,16,17 Hearken (Shama) unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. Come ye near unto me, hear (Shama) ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me (The First and the Last). Thus saith the Lord, thy Redeemer, the Holy One of Israel; I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. (Compare to "N.T." Heb.1:1-4)
1) http://friendsnchrist.ning.com/video/yeshua-sacrifice-tanach (Is.53:2- grow up / Is.53:7- "lamb"/ Is.53:8 "cut off" - Dan.9:26 btw Dan.9 gives date and says Messiah is cut off prior to destruction of the sanctuary)
Is.49:1-8 Listen, O isles, unto me; and hearken, ye people, from far; The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; And said unto me, Thou art my servant, O Israel, in whom I will be glorified. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God. And now, saith the Lord that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles (Is.52:10; 53:11), that thou mayest be my salvation (Yehoshua/ Yeshua/ Jesus means Salvation of Yah) unto the end of the earth. Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth (Is.53:3), to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee. Thus saith the Lord, In an acceptable time have I heard thee (Not Forsaken! Ps.22/ Matt. 27/ Deut. 31:6,8/ Josh 1:5), and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;
Messiah Ben Yoseph
So we are seeing a picture of Messsiah coming as a suffering servant, prior to the destruction of the temple. One that is rejected by the government and his own people yet through his works shall bring knowledge and worship of the Almighty to the masses and following generations.
Messiah Ben David
He comes back in the clouds to set up an everlasting dominion.
Still Posting saving DRAFT
Zech.9:9 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.
Yeshua (Jesus) Hamashiach (the Christ) read a portion (Is.61) on Messiah and highlighted the 2 advents.
Lk.4:16-30 ("N.T." quoted Isaiah) And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias (Isaiah). And when he had opened the book, he found the place where it was written,-/(* Is.61:1-2a) The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord./- And he closed the book, (it wasn't appropreate to stop reading a parsha before its conclusion yet Yeshua did this to highlight the 1st advent of Messiah) and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? ("Ben Yoseph" a Jewish identification of the first role of Mashiach) And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. And he said, Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. And all they in the synagogue, when they heard these things, were filled with wrath, And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he passing through the midst of them went his way,
(Is.61 went on to describe King Moshiach Ben David)
Zech.12:10-12 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications (Is.61:3): and they shall look upon me whom they have pierced (Ps..22:16/ Is.53:5), and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. (Baruch haba b'shem Adonai/"N.T." Matt.23:39)
Renewed Covenant of Israel (Jer.31:31- / Eze.36:24/ Sprinkle Is.52/ Lev.16:14;17:6 / "N.T." Heb.9:21)
Eze.36:26-27 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them (Ez.37:24 "shepherd" Is.53).(Eze.37 dry bones)
---------- Redeemer of Israel---------
Jewish interpretation leans on the precedence of those in authority (oral Torah) when it comes to interpretation. When there are different (seemingly conflicting) viewpoints (interpretations) then according to halakhah you must go with the precedence. This is seens as The athoritive inspiration in Judaisim. So the question is WHY when we read the writtings of the sages prior to the 1st century was the precedence differ than today's general interpretation??? Prior to the 1st century the elders constantly related Is.53 not only to Israel asa a whole but spacifically and directly to king Messiah. Any change to the precedence thus creates a new doctrine thus a new religion (interestingly enough at the same time as the rise of Jews believeing Yeshua was this messiah). The only conclusion we can draw for rejecting the prior interpretation of the sages was that some were offended by Messiah as he was a threat to their social status (authority). ...........
Yalkut Schimeon ( ascribed to Rabbi Simeon Kara, 12th Century ) says onZech.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. ........
Zohar: "`He was wounded for our transgressions,' etc....There isin 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
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)
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.).......
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."
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)."................. 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
..................... Babylonian Talmud Shabbat 32a For whoever ascends the scaffold to be punished, if he has great advocates he is saved, but if not he is not saved. And these are man's advocates: repentance and good deeds. And even if nine hundred and ninety-nine argue for his guilt, while one argues in his favour, he is saved, for it is said, If there be with him an angel, an advocate, one among a thousand, To shew unto man what is right for him; Then he is gracious unto him, and saith, Deliver him from going down to the pit, etc.18 R. Eliezer the son of R. Jose the Galilean said: Even if nine hundred and ninety-nine parts of that angel are in his disfavour and one part is in his favour, be is saved, for it is said, 'an advocate, one part in a thousand'.
33b For R. Gorion-others state, R. Joseph son of R. Shemaiah-said: When there are righteous men in the generation, the righteous are seized [by death] for the [sins of the] generation; when there are no righteous in a generation, school-children are seized for the generation...... To ignore any realtion to Messiah in Is.53 is a MODERN interpretation thus a New doctrine.... there is no qualified "rabbi" that disagree with the authority of precedence unless you want to mention a karaite (& if you do this you really have no solid authority to claim much on Is.53). I agree precedence can be corrupt and we can see how leaning upon it can cause corruption of justice even in modern day court systems however it only becomes corrupt when the traditions add in leaven. However the earlier Jewish precedence highlighted Messiah in Is.53 as i have documented. To say they are wrong and to change it is to change the traditions that are Judaism
Determining the "He, Him, a man" is it? Tell me this,* Is.53:4,5,6 if you want to say all the above are only Israel in general, Then how do you relate "Surely hath borne our griefs". The sentance structure doesnt allow for We (Israel) borne the griefs of ourselves Its an Emphatic direct relation. It doesnt allow for a "we" were wounded for our transgressions bruised for our iniquites and the chastisment of us was upon us nor does it properly read that with our strips we are healed. These are not plurals. You may attempt to say Israel as a kingdom is a emphatic in relation to the general people. G-D has always provided the atonement and doesnt do so with something with blemish is which is what your are attempting to say.vs.6 Hashem hath laid upon Him (cant be us) the iniquity of us all. Cause the iniquity is upon them thus they are not a proper sacrifice.
How does Israel atone for Israel while Israel is in iniquity (has blemish)? THEY CAN'T. Even the priests of the priesthood had to make sacrifices for themselves (in their iniquity) with a sacrice that was free of blemish before making atonement for Israel with a sacrifice free of blemish (which G-D provides). (Lev.16:16-17/ Heb.7:27/ Heb.10:1 / Lev.9:7/ 2 Chron.35:14/ ...)