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אשר אתם מבקשים ומלאך הברית
אשר אתם חפצים הנה בא אמר יי צבאות HaAdon (the L-rd) Whom you seek will suddenly come to
His Heikhal, even the Malach HaBrit (the Messenger
of the Covenant) in whom ye have chafetz
(delight); hinei, He is coming, saith Hashem Tzva'os (Malachi 3:1; see Chaggai 2:7) In the Mikraot Gedolot, Redak explains that
"the L-rd, HaAdon," he says spelled with lower
case "L," is the King Moshiach, who will come
suddenly,no one knows when.
Redak says Moshiach is the Messenger of the Covenant. But in a
context like this, where we are talking about "His" Beis HaMikdash or Heikhal, the lower case is hardly appropriate, since
Adon would refer to Adon Kol HaAretz as in Zecharyah 4:14 and 6:5. Moshiach in fact took what disappears and reappears,
what is even taken last in remembrance of the Paschal Lamb which at the
Pesach Seder Tish was received last during the
days when the Beis HaMikdash stood, that is, Moshiach, the Messenger of the Covenant, took the
afikoman wrapped in a death-shroud sort of
napkin and, then, referring to the Redemption that he was about to bring,
that deliverance of Yeshuas Elokeinu achieved at the cost of the asham nafsho (Yeshayah 53:10), said, This is "for you." It was as
if Moshiach was inviting us to say, זה
חליפתי זה תמורתי זה כפרתי
זה ילך למיתה ואני אלך לחיים Sanhedrin 98b and Yoma
10a say that Micah 5:1(2) is a prophecy about Moshiach.
Remember in conjunction with that same passage, the Hebrew Bible
says of Moshiach that with the rod they will
strike on the cheek the Ruler of Israel and also that Moshiach will be born in Beit-Lechem (Bethlehem), but, note carefully, it says
that Moshiach's goings forth (i.e., origins)
have been mikedem, (from everlasting, see Chabakuk 1:12) mimei olam (from the days of eternity).
ומוצאותיו מקדם מימי עולם
Whose goings forth
(i.e. origins) have been mikedem, (from
everlasting; see Chabakuk 1:12), mimei olam (from the days of
eternity). (Michoh 5:1[2]) Remember that Shadrach,
Meshach, and Abednego
would not פלחין (serve as deity, pay
reverence to as deity, not just service in this context but religious
service, service as unto G-d, Daniel 3:12); Shadrach,
Meshach, and Abednego
would not pelach (related to yare, to fear, and
pachad, to be in awe) the idols, the false
g-ds of Babylon, but Moshiach, when coming in the clouds of glory, will in
fact be so reverenced by the whole world, yet paying such divine reverence
to Moshiach will not be idolatrous; see Daniel 7:14, same word as
Daniel 3:12 יפלחון Also see the Zohar's comment on this, in The Orthodox Jewish Bible,
page 2. Also see the Targum: Anani [He of the
Clouds] is King Moshiach who will in the future
reveal himself,Targum to Divrey HaYamim Alef (1 Chr) 3:23. Sanhedrin 98a says that if
Sanhedrin 96b-97a
associates בר
נפלי with הנופלת Daniel 7:13 and Amos
9:11, "in that day I will raise up the tabernacle of Dovid THAT IS FALLEN (HANOFELET)". See Shema of Moshiach's Judaism. See How To Point). DO YOU KNOW THE
DERECH HASHEM [REQUIRES LITERACY IN HEBREW]? ARE YOU DEPRESSED [THIS IS
IN ENGLISH]? temimah (perfect). (Tehillim 19: 7[8]) This means it is factually without
error. G-d is not the author
of any lie or falsehood or misrepresentation of reality or false witness
to the truth. The Bible is
verbally inspired. This means
that literally every word is breathed out in the very breath of the Ruach Hakodesh and that man
lives by every word that proceeds from the mouth of Hashem. The Bible is the solid rock that will
never pass away. Whatever is in the Bible is just what G-d wanted to be
said and not the mere whim of human will. See 2K 1:21. In the Scriptures are spiritual
words taught by the Ruach Hakodesh to those believers who have the Ruach Hakodesh. See 1C 2:12-16. See 2Ti 3:16 and Mt 5:18. We have no other written authority. The words of the Hellenistic Jewish Synagogue of
the First Century that comprise the last 27 books and the Hebrew and
Aramaic words that make up the first 39 books are without error in the
original autographs and have been preserved in the extant copies so that
we have the infallible and inerrant authority that is able to make us wise
unto salvation. See 2Ti 3:15. Blessed is the man who over G-d's Word does not
stumble. Just as it was
possible for a proud disciple of the Jerusalem rabbis to look at the
Galilean Carpenter and not "read" him but instead despise his lowly
peasant appearance ("There was no special beauty or form to make us notice
him or desire him" Isaiah
53:2), so there are proud readers who see apparent but not actual
discrepancies in the Scripture.
For example, when you are reading Matthew 27:9 you might
think that the text has a mistake until you realize that this is a
composite citation (Jer 18:2-6; 19:1-2,4,6,11; 32:6-15; Zech 11:13) from
Zecharyah and Yirmeyah.
And just as some turned away from the incognito King, Rebbe Melech HaMoshiach, so one's
wicked heart might lead one to turn away from Matthew 27:9, but in both
cases the error is not in what is read but in the
reader. SEE HOW EASY IT IS TO READ
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