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reb-shlomo-blog · 8 years ago

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Micah Five: Waiting For the Messiah

By Reb Shlomo Phillips © 10.23.2013 (most recent update August 07, 2017)

There are certain verses in the Tanach that are sometimes inaccurately cited as evidence that Jesus of Nazareth was the Messiah. In this study we will consider one of these texts. Identifying the Messiah is very important. Recognizing false Messiahs can be just as important because millions have been led astray. Even such luminaries as Rabbi Akiva (born in Caesarea, Israel in 50 CE, died: 137 AD in Caesarea Maritima, Israel) have been fooled into accepting false claimants. In his case, Rabbi Akiva followed the failed Messiah Simon Bar Kokhba (died 135 CE) in what is known as the Bar Kokhba revolt against the Roman Empire in 132 CE. Bar Kokhba came MUCH closer to fulfilling the prophetic requirements than Yeshua/Jesus by establishing an independent Jewish state which he ruled for three years as Nasi ("Prince"). Israel was conquered by the Romans in 135 following a two and half-year war. The Bar Kokhba revolt marked a time of high hopes followed by violent despair. The Jews had high expectations of a Torah-based kingdom and a third Beit HaMikdash (Hebrew: "House of the Holy" or Holy Temple), but in the end they were persecuted and once again sold into slavery. The Jews did not yet merit HaMashiach ben David and his theocratic rule. The final battle of Bethar saw their complete destruction.

Sabbatai Zevi (August 1, 1626 – circa September 17, 1676) was another would be Messiah. He was a famous Kabbalist who was active throughout the Ottoman Empire for a time. He too came much closer than Yeshua/Jesus to wearing the Messianic crown with his Sabbatean movement. However in February of 1666 CE he arrived in Constantinople and was imprisoned under the Islamic blasphemy laws. Given the choice between life as a Muslim and execution by ordeal as a Jew, Sabbatai Zevi chose Islam and became a heretic.

To date everyone who has reached for the Messianic crown has failed, including the tzadikim Rebbe Menachem Mendel Schneerson (the left) and the Nanach Rebbe, Rabbi Israel "Saba." Most of the claimants died as honorable Jews, some became heretics like Sabbatai Zevi, but in all cases they failed to meet the prophetic requirements. In Yeshua's case, he failed and was executed by the Romans for treason. After his death his talmidim (students) created a (Rabbinically rejected) reform sect of Judaism which, within a hundred years, became unquestionably heretical and, within another hundred years, became a completely separate religion and the biggest enemy of the Jewish people in history. Since the rebirth of Israel in 1948 many Christians have changed their attitudes and now support the Jewish people and our secular country Baruch HaShem! Sadly however many merely use this as a pretext as they seek to genocide Yiddishkeit through assimilation, replacement theology, and conversion. This fact brings us back to our current consideration.

Needless to say, Jews are very wary of Messianic claimants History has taught us well, and yet still today there are claimants accepted by some Jews as the Messiah despite the requirements established by our holy prophets.

HaShem has given us plenty of evidence to identify the Messiah. All who have died have failed, however charismatic living claimants can still be appealing due to our strong desire for his reign. Nonetheless, Messiah has not yet come.

But he will!

There is ongoing debate on this section of Micah among the scholars, both Jewish and Christian.

First, remember that Micah was a contemporary of Isaiah, living during the reign of King Hezekiah of Judah during the Assyrian attack on Jerusalem. Klal Israel was under siege and like Isaiah, Micah was addressing their imminent concerns. Unless the text says otherwise (which it does not) the initial contextual assumption should be that the prophet was writing to his fellow Jews alive at that time:

Micah 4:13 Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hooves copper; and you shall crush many nations, and you shall devote their plunder to the Lord, and their wealth to the Lord of all the earth. 4:14 Now you shall gather yourself in troops, O daughter of troops; he has laid siege to us. With a rod they strike the judges of Israel on the cheek.

The natural context of this section therefore is not addressing the coming of THE Messiah (HaMashiach ben David), nor the End of Days, but rather concerns a messiah who will rescue the Jews under discussion. Likely this mashiach (anointed one) was Cyrus the Great who is called "messiah" in Scripture and who later freed the enslaved Jews (i.e. the Southern Kingdom of Judah) from Babylon, see Ezra 5:13. This understanding is the clear meaning of this prophecy when read in its entirety. Rashi supports this understanding:

Now you shall gather yourself in troops, O daughter of troops: Now, at the time of its [Israel’s] evil decree concerning the iniquity, which has increased, you shall gather yourself in troops, O daughter of troops; O daughter of the Chaldeans [Babylonians], gather troops, for now you shall succeed with the troop that laid siege upon us.

Micah 1:1 The word of the Lord that came to Micah the Morashtite in the days of Jotham, Ahaz, [and] Hezekiah, the kings of Judah, which he prophesied concerning Samaria and Jerusalem.

Micah 5:1 And you, Bethlehem Ephrathah - you should have been the lowest of the clans of Judah - from you [he] shall emerge for Me, to be a ruler over Israel; and his origin is from of old, from days of yore.

In this case the Jews did not defeat their enemies directly. There are important truths to be learned here that we wont delve into now, however understand that HaShem used the might of Babylon and then had the Persian ruler Cyrus free His people and return them to the Land for His Purposes (Ezra 5:13). ALL things are in the Hands of HaShem and ALL things work together for our ultimate redemption as Rebbe Nachman explains so wonderfully.

...then the Messiah will come, because the redemption is mainly dependent upon this [i.e. emuna], as the verse says, "Come, look from the top of amanah/emunah/faith" (Rebbe Nachman, Likutey Moharan 1.7.1).

Isaiah 45:1 So said the Lord to His anointed one, to Cyrus, whose right hand I held, to flatten nations before him, and the loins of kings I will loosen, to open portals before him, and gates shall not be closed.

to His anointed one: Every title of greatness is called anointing. Compare Numbers 18:8. "To you I have given them for greatness (לְמָשְׁחָה)." Our Sages, however, said: To the King Messiah, the Holy One, blessed be He, says, "I complain to you about Cyrus..." as it is stated in Tractate Megillah 12a.

In his comments Rashi reminds us that certain things will have to happen to signify the coming of HaMashiach (i.e. THE Messiah). IF these verses are interpreted as talking about the Messiah, all of the other requirements must still be met for his arrival. These include:

Isaiah 2, 11, 42; 59:20

Jeremiah 23, 30, 33; 48:47; 49:39

Ezekiel 38:16

Hosea 3:4-3:5

Micah 4

Zephaniah 3:9

Zechariah 14:9

Daniel 10:14 See my What the Messiah Must Accomplish study for more specific requirements.

However he notes on this verse:

"...from you [Klal Israel] shall emerge for Me": the Messiah, son of David, and so Scripture says (Psalm 118:22): "The stone the builders had rejected became a cornerstone."

Rashi's comments on verse 2 make it clear that the Messiah has not yet come:

Therefore, He shall deliver them until the time a woman in confinement gives birth: He shall deliver them [the people of Israel] into the hands of their enemies until the coming of the time that Zion has felt the pangs of labor and borne her children; Zion, which is now seized by the pangs of labor [as Micah is writing], is now called a woman in confinement. [i.e., now the labor pains will cease and the redemption will come about.] But our Sages state that from here we deduce that the son of David will not come until the wicked kingdom spreads over the entire world for nine months (Yoma 10b, Sanh. 98b). But, according to its simple meaning, this is the structure as I explained.

Rashi continues:

... and the rest of his brothers: The brothers of the King Messiah; i. e., the rest of the tribe of Judah. ... shall return upon the children of Israel: Judah and Benjamin shall join the other tribes and become one kingdom, and they shall no longer be divided into two kingdoms.

Verse 3 tells us that HaMashiach (if this is who is being discussed here as Rashi believes):

...shall stand and lead with the might of the Lord, with the pride of the Lord, his God: and they [the ten Houses restored and reunited] shall return, for now he shall become great to the ends of the earth.

Prior to being exiled from their homes in 70 - 73 CE about half of the Jews were still living in Babylon (they did not return to Israel once they were freed even as nearly half of today's Jews remain in the United States). Jesus made no attempt to lead these Jews back to Israel as required by the prophecies. By no twisting of scripture can it be shown that Jesus fulfilled this essential part of the prophecy. Whoever is being referenced in verse 1 can not be Jesus for this reason and Rashi would certainly agree with this.

Rashi further explains:

and lead: And lead Israel and they shall return: They shall return now from the exiles [under this man]. for then he shall become great: i.e., [he will be] their king. until the ends of the earth: And they shall bring tribute to him [i.e. to the Messiah] with horses and chariots.

If Micah 5:1 is addressing the Messiah therefore and not Klal Israel collectively, as Rashi believes, based on this text and objective evidence, the reference can not possibly be to 'the man from the Galil' because he failed to meet Micah's description. Whoever is being referenced in these verses, whether HaMashiach or Israel collective, the requirements by which HaMashiach will be recognized remain unfulfilled. So, while there is some debate among the Jewish sages as to whether this verse is talking about the Messiah or not, what is abundantly clear is that thus far no one has fulfilled the role of HaMashiach ben David (nor that of Mashiach ben Yosef).

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reb-shlomo-blog · 8 years ago

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On Finding God

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On Finding God: Without faith or religious knowledge

By Reb Shlomo © June 06,2013

Many people have sought God through religion, dogmas, 'cults', and so on. Many of these people have been disappointed. While those who have a personal relationship with the Creator are often blessed by participation in the various religions, embracing the official dogmas, practicing the mitzvot and the like, those without this inward certainty often feel lost and confused by them. They sense that there must be a Creator and yet they are skeptical of those who claim to know Him. When hearing religious people talk about God they scratch their heads.

Others approach spirituality as they might explore the physical sciences. Seeking objective evidence of God's existence often leaves these people disappointed and skeptical as well. Do we really have to give up reason and science to have a meaningful spiritual life? Must we accept ancient beliefs that modern knowledge seems to have disproven?

So, how can one with serious doubts and/or spiritual scars 'find God'? Here's my suggestion:

With religion and spirituality the evidence is not generally so consistent nor controllable. Spirituality (regardless of the path) brings us into a place of inner peace, something that is not directly objectively demonstrable. This is a key element of having a meaningful personal spirituality. A person who is spiritually well grounded will be a peaceful person regardless of external realities. This is an indication of true spiritual maturity.

But what of those for whom religion seems to be a justification for hate and violence? Its too easy to say "that's not real religion" or to brand them 'fanatics' or radicals. With religious truth we deal in shades of gray. Things are seldom 'black or white' and sometimes one plus one does not equal two. Ultimately spirituality is personal. Each of us must determine how to commune with the Infinite and the Holy One Chooses whom to accept and whom, if any, to reject. Surely love transcends hate. This is the essence of faith.

People who desire inner peace and light but are unable to realize it often turn to God. Turning to man made religions, sects, dogmas, etc. seldom results in this desired inner peace. Finding/developing a personal relationship with the Creator does.

So, how to do this...

A good way to begin is with what we (Jews) refer to as Hitbodedut: Seclusion. Set aside a few minutes a day for spiritual nourishment. Preferably find a secluded place for this. The rabbis often recommend somewhere outside if possible, a park etc. but your bedroom can work just as well.

Make yourself comfortable. Sit down and allow yourself to become inwardly and outwardly quiet. Breath in and out, releasing any residual stress etc. Stay this way for a few minutes. Just mellow out.

Then in a quiet voice talk to the Creator as you would a friend or trusted confidant. "God, as you know I'm not sure you are really even there. I have sought you before only to be disappointed. This time I am coming to you, just you, not religion, not dogmas. Its just you and me. Please hear and answer me."

Do this in your own words of course. For Hitbodedut you don't need Hebrew etc. Its just a conversation between you and the Infinite.

Then continue with whatever is on your heart. Just talk to God in your own words according to your present realities and understanding. Honestly share your doubts, your hopes and desires. Discuss whatever is on your mind. HaShem is our Counselor and Guide.

There is obviously a degree of faith needed for this: faith that at least maybe there is Someone present in your seclusion with you who cares. Don't be concerned with doubts however. Faith is necessary for everything we do. When you get in a car and turn the key you have faith that the car will start. I've had cars where it took a lot of faith because the cars didn't always start! The faith to turn the key, to try, is enough. Prayer takes no more faith than that. Just turn the key.

Invest some time like this, say once a day for two weeks, maybe an hour or so, or a half hour if an hour seems like too long. Ten minutes a day is better than nothing. Find what works for you. Sometimes you will be talking, sometimes listening, sometimes just soaking up the peace and quiet. At the end of the two weeks ask yourself if this test was successful. Not if you "found God" etc. That's too abstract. Ask yourself if your life has gone more smoothly for establishing this quiet time. If so, then continue. The Way of God is not based on visions, hearing voices, having dreams etc. The Way of God is manifested in daily becoming the person you want to be: A human being of love, peace, openness, and integrity, towards others, towards God, and towards yourself. By investing a little time each day with the Eternal One -- however you conceive of God -- you will find your faith increasing and blossoming. Prayer and meditation are powerful tools.

As London's Chief Rabbi Jonathan Sacks explains:

Prayer is the language of the soul in conversation with God. It is the most intimate gesture of the religious life, and the most transformative. The very fact that we can pray testifies to the deepest elements of Jewish faith: that the universe did not come into existence accidentally, nor are our lives destined to be bereft of meaning. The universe exists, and we exist, because someone -- the One God, Author of all -- brought us into existence with love. It is this belief more than any other that redeems life from solitude and fate from tragedy -- From the Koren Siddur, page XVII.

As you continue this practice you will probably be drawn to know this Presence better, even as one desires to know ones beloved ever more completely over time. This desire may well lead you to reading Torah or other spiritual writings. Gradually you may feel inclined to study the religious aspects of Judaism (or whatever religion you feel drawn to). Perhaps you will discover the joy of spiritual music, song and dance and begin making new like-minded friends. The possibilities are limitless. Every journey progresses one step at a time. Just walk and enjoy.

The Tanakh (or Hebrew Bible) says, "Taste and see that I am good." Hitbodedut is one effective way to do this. Taste, experience intentional seclusion with God for a couple of weeks and see if you do not develop a taste for the Sacred Presence.

Then, continue walking the Path. Remain open to new insights while holding firmly to your developing inward certainties.

As Rebbe Nachman of Breslov teaches:

You should hold these conversations in whatever language you speak best. Our set prayers are said in Hebrew, but if this is not one's native language, it is difficult to use it to give expression to all one's innermost thoughts and feelings and the heart is less drawn after the words. It is easier to pour out your heart and say everything you need in your own language.

You should tell God everything you feel, be it contrition and longing to repent over the past or requests and supplications to come truly close to God from now on, each person according to his/her level.

Be very careful to get into the habit of spending time every day on your personal prayers and meditation. Fix a regular time for this and then be happy for the rest of the day!

Hitbodedut is of the greatest value. It is the way to come closer to God, because it includes everything else. No matter what you lack in your service of God, even if you feel totally remote from His service, tell God everything and ask Him for all that you need.

If at times you find yourself unable to speak to God or even open your mouth, the very fact that you are there before Him wanting and yearning to speak is itself very good. You can even turn your very inability to speak into a prayer. Tell God that you feel so far away that you cannot even speak to Him! Ask Him to have mercy on you and open your mouth to tell Him what you need.

Many great and famous Tzaddikim [i.e. saintly people] have said that all their achievements came only through Hitbodedut. Anyone with understanding can recognize the supreme value of this practice, which ascends to the most sublime heights. This advice applies to everyone equally, from the very least to the very greatest. Everyone is capable of practicing it and can attain great levels. Happy are all who persist in it.

It is also good to turn Torah teachings into prayers. When you study or hear a teaching of a true Tzaddik, make a prayer out of it. Ask God when you too will be able to fulfill this teaching. Tell Him how far from it you are and beg Him to help you attain everything contained in the lesson.

A person of understanding who wants the truth will be led by God in the path of truth, and he will learn how to practice Hitbodedut and offer words of grace and sound arguments to persuade God to bring him to true service.

Hitbodedut rises to a very high place. This applies especially to turning Torah teachings into prayers, which creates the greatest delight above.

Hitbodedut is the highest level: it is greater than everything. -- Likutey Moharan II, 25

I hope this helps. If I can be of any assistance to you please do not hesitate to contact me.

Got Questions or Comments? Let me know

Be the Blessing you were created to be And Don't let the perfect defeat the good

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