Interpretations of the Rabbis – the Messiah Prophecies
Tenakh and Old Testament Scriptures originate essentially from the same Hebrew texts, but when it comes to Messiah prophecies, interpretations vary widely. Christianity and Judaism disagree on any prophecy about the Messiah deemed to be fulfilled by Jesus of Nazareth.
Among the authorities of Judaism, the Rabbi sages are not always in agreement on which prophecies point to the Messiah. Christianity is no exception where differences exist on such topics as baptism, worship, confessions – even salvation.
Some Rabbi sages became known for their views documented in commentaries, letters or published works. Other Rabbis expressed themselves through their contributions to the Babylonian Talmud in its various Gemaras.
Fondly called Rambam, Rabbi Maimonides authored the Mishneh Torah known for formulating the Law into the 13 principals of Jewish faith. The work is regarded for codifying the halakhah or Jewish Law.
Rabbi Jose the Galilean is known both for his quoted contributions in Talmud Gemaras as well as for his independent commentaries. He was a distinguished Rabbi leader as an authority on sacrifices and the Temple.
Moshe Kohen ibn Crispin was a renowned twelfth century Rabbi and poet from Spain. His acclaimed contribution to Judaism is his Jewish work entitled Sefer ha-Musar meaning the Book of Instruction.
Renaissance era Rabbi David Kimchi aka RaDaK is highly regarded by Jewish authorities of whom it is said “Where there is no Kimchi, there is no law.” The Prophets edition of the Torah reveals RaDaK’s commentaries written in the margins.
Rabbi Dr. I. Epstein during the first half of the last century served as Editor for the Soncino Babylonian Talmud edition intended to reproduce a “clear and lucid” literal English translation in the restored, uncensored version. Under his Editorship, bracketed words were added to clarify the text. Censored or removed content was restored either in the body of the text or reintroduced within the footnotes. A Glossary and an Abbreviation table added even more clarity.
One of the oldest Messiah prophesies is Jacob’s blessing of Judah in Genesis, recognized by Rashi as establishing the foundation for the future Messiah. The blessing foretells his son’s descendants, the Tribe of Judah, would become a like a lion where the “scepter” would remain until the coming of “Shiloh.”
Rashi identified “Shiloh” as the “King Messiah, to whom the kingdom belongs” and that the “scepter” refers to the royal lineage of “David and thereafter.” Translated from the Hebrew word shebet as “scepter” or “staff,” it is the same word that appears in Balaam’s prophecy:
Num 24:17 “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth.” (NASB)
Providing more insight to the meaning of shebet, Rashi remarked the Messiah is one who “shoots out like an arrow” from Jacob and uproots the sons of Sheth or Seth (the son of Adam).Maimonides, in the Mishneh Torah, expounded on Balaam’s prophecy. The Rabbi interpreted it to be referring to “King Moshiach” (Messiah) who would come from the lineage of David.
“My Servant” in the Isaiah 52:13 – 53:12 parashah or passage is viewed by Christianity predicting the suffering, death and Resurrection of the Messiah, a prophecy fulfilled by Jesus of Nazareth. Judaism generally treats “My Servant” as a metaphor of a single man representing the nation of Israel. Yet Rabbi sages, going back to the days of the Talmud, pointed to 5 different Messiah prophecies within the parashah.
Sanhedrin 98b quotes Isaiah 53:3 as the basis for one of the names of the Messiah. Independently, Rabbi Jose the Galilean wrote the Messiah would be wounded for our transgressions quoting from Isaiah 53:5 and 53.7. In a responsa letter from Maimonides, he referred to Isaiah 53:2 and 52:15 writing that the Messiah would be identified by his origins and his wonders.
Rabbi Moshe Kohen ibn Crispin said in a counterview opinion that “My Servant” in the Isaiah 52-53 parashah refers to “King Messiah” while admitting his interpretation is in conflict with the prevailing Jewish position. In Sefer ha-Musar, Crispin gave surprisingly bold verse by verse commentaries defining expectations for the Messiah. 
Frequently seen during Christmas season in western cultures is Isaiah 9:6 foretelling a son who would bear the full responsibility for the government; one to be known by many names. Judaism generally disagrees it is a Messiah prophecy:
IS 9:6 “For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” (NKJV)
One name, the “Prince of Peace,” is addressed by Rabbi’s in a Talmud Gemara found in “The Chapter on Peace.” Rabbi Jehoshua asserted the Prince was the “Holy One…called “Adonay-shalom” Rabbi Jose the Galilean declared “Peace” is the name of the Messiah, “as it is written ‘The prince of peace.’” Rashi viewed the prophecy to be about Kings David and Hezekiah.
Micah 5:2 seemingly unambiguously predicts the birthplace of the future ruler of Israel, yet it is challenged by some Jewish authorities. Rashi interpreted the verse to be foretelling the Messiah would come from Bethlehem, the son of Jesse, the son of King David. Quoting Psalms 118:22, “The stone the builders had rejected became a cornerstone,” Rashi then revealed another name for the Messiah, “Yinnon,” who is older than the sun referring to Psalms 72:17.
Zechariah 12:10 predicts the Messiah is to be killed, the open question between Judaism and Christianity is the interpretation of the Hebrew word daqar as “pierced” or “thrust through.” Some Rabbis in the Talmud Gemara Sukkah 52a believed it to be a Messiah prophecy, but not all. Rashi offered a third interpretation saying the prophecy is about Zerubbabel while acknowledging others view it to be about the Messiah.The Complete Jewish Bible with Rashi Commentary and other Jewish Bibles interprets daqar as “thrust through.”
Psalms 22, along with the Isaiah 52-53 passage, is a preeminent Messiah prophecy recognized by Christianity predicting in detail the circumstances of the death of Jesus of Nazareth by crucifixion. Judaism, on the other hand, focuses solely on the second verse “Why have you forsaken me?” as the basis for the Psalm being about the nation of Israel.
Rashi interpreted the verse this way: “They are destined to go into exile, and David recited this prayer for the future.” Later in verse 27, “The humble shall eat and be sated; they shall praise the Lord, those who seek him; your hearts shall live forever,” the Rabbi remarked about its meaning: “at the time of our redemption in the days of our Messiah.”
Studying and researching the Bible using the ancient Hebrew texts is one good way to determine the true meaning of the Messiah prophecies. Which prophecies point to the Messiah that, in turn, set the requirements and expectations for the Messiah?
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