December 11, 1998
Dear Mr. Chaim,
I greatly appreciate your answer to Micah 5:1, hopefully you can give me your insight on these questions that lead me to believe Yeshua is the anointed one.
Daniel prophesied the construction of the second Temple, while informing the Israelites their messiah would appear and vanish before the Temple was destroyed. Therefore, in my opinion, the messiah appeared before 70 CE, because that's when this Temple was destroyed by the Roman army leader Titus. Daniel wrote this prophecy after the first Temple was destroyed, yet before it was rebuilt. Isn't it therefore indisputable that the messiah absolutely appeared before the rebuilt Temple was destroyed? So, can you think of any Jewish man who acknowledged that he was the messiah prior to this Temple being destroyed? Is the man you're thinking of still being accepted by millions of people all over the world? Why did or will he disappear and vanish? Also, how can the messiah usher in an age of peace and prosperity for Israel, when he disappeared and vanished before the second Temple was destroyed in 70 C.E? Where did or will he go?
Daniel 9:25-26
25. You must know and understand: From the issuance of the word to restore and rebuild Jerusalem until the [time of the] anointed leader is seven weeks; and for sixty-two weeks it will be rebuilt, square and moat, but in a time of distress.
And after those sixty-two weeks, the anointed one will disappear and vanish. The army of a leader who is to come will destroy the city and the sanctuary, but its end will come through a flood. Desolation is decreed until the end of war.
Firstly, the word "messiah" does not always refer to the final messiah. Here, according to Saadia Gaon, Rashi, and Mezudas David, "messiah" is a reference to Coresh, who rebuilt the second temple. We must be careful to follow not only the written text, but the traditions and teachings of the Rabbis who are entrusted to explain areas such as these. The Rabbis unanimously state that the messiah here is referring to Coresh.

Who is Daniel 7:13-14 referring to?
"As I looked on, in the night vision, one like a human being came with the clouds of heaven; he reached the Ancient of Days and was presented to Him.
14. Dominion, glory, and kingship were given to him; all peoples and nations of every language must serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship, one that shall not be destroyed."
This is a reference to the final messiah. (Rashi)

Who is this son that Solomon is addressing in Proverbs 30:3-4? "Can a man ascend or descend heaven, gather the wind in his hand, and establish all the extremities of the earth? " Of course not, only God can fulfill these actions. Since it is the Holy One who is being ascribed, why does Solomon subtly ask for his son's name? Solomon is the wisest man in the Tanach (2 Chronicles 1:11-12), hence he does not ask foolish questions. Therefore, who is this son that established all the extremities, or as Solomon asks, "What is his son's name, if you know it?"
Proverbs 30:3-4
"I have not learned wisdom,
Nor do I possess knowledge of the Holy One.
4. Who has ascended heaven and come down?
Who has gathered up the wind in the hollow of his hand?
Who has wrapped the waters in his garment?
Who has established all the extremities of the earth?
What is his name or his son's name, if you know it? "
Solomon is talking rhetorically. He is not asking for an answer. It is as if one were to ask, "who can fly", knowing that no one can. His point here is to show that no one is comparable to G-d. Meaning, "who is like unto G-d (who gathers wind, wraps waters, established the extremities of Earth, etc.) This is proved by his concluding words that (30:5) "Every word (of G-d) is refined". He talks about G-d at the end of his monologue, as his entire discussion is about G-d.

The people of Galilee saw a brilliant light, which brought them tremendous joy. This light was not physical, because sunlight doesn't magnify a nation, or solely bring it great joy. What then was this brilliant light that brought tremendous joy to Galilee? Why is Galilee magnified by God and given such great joy? Why is the son from David's line placed in the same context as this brilliant light in Galilee? Could the son be the brilliant light that these people saw in Nazareth of Galilee? Why is it always a woman in the Passover feast who lights the candles?
Isaiah 8:23 - 9:5
23. For if there were to be any break of day for that [land] which is in straits, only the former [king] would have brought abasement to the land of Zebulun and the land of Naphtali-while the later one would have brought honor to the Way of the Sea, the other side of the Jordan, and Galilee of the Nations.
1. The people that walked in darkness have seen a brilliant light; on those who dwelt in a land of gloom light has dawned.
2. You have magnified that nation, have given it great joy; they have rejoiced before You as they rejoice at reaping time, as they exult when dividing the spoil.
3. For the yoke that they bore and the stick on their back-The rod of their taskmaster-You have broken as on the day of Midian.
4. Truly, all the boots put on to stamp with and all the garments donned in infamy have been fed to the flames, devoured by fire.
5. For a child has been born to us, a son has been given us. And authority has settled on his shoulders. He has been named "The Mighty God is planning grace; The Eternal Father, a peaceable ruler"-
The "light" here according to Rashi is the destruction of Sancherib. When one's oppressors are destroyed, it is like light to them.

Is the LORD's anointed the same disappearing messiah of Daniel 9:25-26?
Psalms 2:1-12
1. Why do nations assemble, and peoples plot vain things;
2. kings of the earth take their stand, and regents intrigue together against the LORD and His anointed?
3. Let us break the cords of their yoke, shake off their ropes from us!
4. He who is enthroned in heaven laughs; the Lord mocks at them.
5. Then He speaks to them in anger, terrifying them in His rage,
6. But I have installed My king on Zion, My holy mountain!
7. Let me tell of the decree: the LORD said to me, "You are My son, I have fathered you this day.
8. Ask it of Me, and I will make the nations your domain; your estate, the limits of the earth.
9. You can smash them with an iron mace, shatter them like potter's ware.
10. So now, O kings, be prudent; accept discipline, you rulers of the earth!
11. Serve the LORD in awe; tremble with fright,
12. d-pay homage in good faith-d, lest He be angered, and your way be doomed in the mere flash of His anger. Happy are all who take refuge in Him.
In Psalms 2:12, the JPS translators substituted in good faith for son and declared in the footnotes of the Tanach that the meaning of the Hebrew was uncertain. The Aramaic word bar [son] is absolutely in the Hebrew text for Psalms 2:12 and this same exact text for bar was accurately translated three times in Proverbs 31:2.
Proverbs 31:2
2. No, my son! No, O son of my womb! No, O son of my vows!
Why did they keep the word son in Proverbs 31:2, yet omit it in Psalms 2:12? The meaning of the text is not uncertain as they accurately translated it perfectly three times. If they would have translated the word son, the rest of verse 12 declares that this Son is God; therefore, who is this son and how can He be God?
I Psalms 2:12, the term "nashku bar" means yearn in innocence or in completeness.
Similar words don't always have similar meanings. To assume they both mean "son" is taking the word out of context.

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