One in Messiah Congregation
Oct. 4, 2008
God has His own calendar - We are in the 7th month, äÈàÅúÈðÄéí ha Ethanim 4
1 Kgs. 8  And all the men of Israel assembled themselves unto king Solomon at the feast in the month ha Ethanim, which is the seventh month.
We are now in the 7th month, not New Year, Rosh ha Shannah nor when the Adam or the world was created
Not "Tishrei" which is not found in the Hebrew Bible
Judaism has it all wrong and so do some of the Messianics which are teaching the Protestant churches
***** reminder, mark your calendars: (beware of Jewish, Judaism Calendars - wrong names)
***** remember, when I give you a date, it starts "the evening before".
Leviticus 23:32 ...from even unto even, shall ye celebrate your sabbath.
· Day of Atonement, ha Ethanim 10th,
Friday, Oct. 10th (a Sabbath)
· Feast of Tabernacles, first day, ha Ethanim 15th,
Wed., Oct. 15th (a Sabbath)
· Feast of Tabernacles, last great day, ha Ethanim 22nd, Wed., Oct. 22 (a Sabbath)
Just to settle this once and for all, it is not new year because it says the "End of the Year"
The feast of tabernacles is also known as the feast of ingathering which is at "the year's end"
åÀçÇâ äÈàÈñÄó áÌÀöÅàú äÇùÌÑÈðÈä
Exod. 23  Three times thou shalt keep a feast unto me in the year .[15 ] Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:) And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering , which is in the end of the year, when thou hast gathered in thy labours out of the field. Three times in the year all thy males shall appear before the Lord GOD.
åÀçÇâ, äÈàÈñÄéó--úÌÀ÷åÌôÇú, äÇùÌÑÈðÈä
Exod. 34 [ 22] And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.[ 23] Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.
Just for the record, learn this for next month: next month is the 8th month Bul, not Cheshvan or MarCheshvan as stated by Judaism
1 Kgs. 6  And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it.
áÌåÌì - bool - sense of rain; the 8th month (and it will rain)
It is also sad everyone is observing the "New Moon" on different days.
Example: 2008 - ha Ethanim the 7th month
Judaism - started on the eve on Sept. 29, Monday - Moon was totally dark, 0%
One in Messiah Congregation - started on the eve on Sept. 30, Tuesday - first visible to our eyes - 2% of the Moon's visible disk illuminated, many people saw it.
Karaites and some Messianics - started on the eve on Oct. 1., Wednesday - 6% of the Moon's visible disk illuminated.
Some finally saw it in Jerusalem. (Thursday, Oct. 2nd was 11% of the Moon's visible disk illuminated)
So who is right? We are all trying.
Karaites and One in Messiah Congregation are most of the time the same on the new moon.
Parshah - Portion: Vayelech - Deuteronomy 31:1-30
åÇéÌÅìÆêÀ îÉùÑÆä And he went, Moses
English translation equivalent: the LORD Gods of you
noun common masculine plural construct
suffix 2nd person masculine singular
Be strong and of a good courage
Deut. 31  Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.
Adding and Diminishing from the Word of God
(You shall not do)
Deuteronomy 4:2 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.
Deuteronomy 12:32 : What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
Proverbs 30:6 : Add thou not unto his words, lest he reprove thee, and thou be found a liar.
Jeremiah 26:2 Thus saith the LORD; Stand in the court of the LORD's house, and speak unto all the cities of Judah, which come to worship in the LORD's house, all the words that I command thee to speak unto them; diminish not a word:
Judaism and some Messianics do not observe these verses above.
Judaism observes days, and months, and times, and years . They add and diminish for the Word.
Rabbi [Judah HaNassi] says: Yom Kippur atones whether one repents or one does not repent.
Talmud, Shevuot 13a - On Yom Kippur , the day itself atones...
Apostle Paul warns:
Galatians 4:9: But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10: Ye observe days, and months, and times, and years. 11: I am afraid of you, lest I have bestowed upon you labour in vain.
Let's talk, can we talk?
Tanakh : Hebrew Bible (Torah/Teaching, Nevi'im/Prophets and Ketivim/Writings).
Targums : Aramaic translations of the original Hebrew Tanakh (Hebrew Scriptures) written between 200 BC and 200 AD.
Talmud : Mishnah (Oral Law) and Gemara (Commentary) written about 200-400 AD.
Midrash : Commentaries on the Tanakh (Hebrew Scriptures) from 100-1600 AD. ( and still changing as of 2006 AD )
They add and diminish for the Word.
Mishneh Torah, Laws of Repentance, can you believe this?
When you repent out of "fear", Intentional sin becomes unintentional sin.
On a higher level of repentance , of" love", Intentional sin becomes merits, says somes Rabbis in Israel, quoting sources in Judaism.
Even unforgivable sins are forgiven on Yom Kippur. the "day" is so powerful.
If you don't believe me that Judaism says these things, do a google search for intentional sin becomes merits...
Mishneh Torah, Laws of Repentance 1:3
Teshuvah is a soul's experience of the agony of disconnection from its source and its channeling of this agony to drive its return to G-d. Thus, our sages have said that the sins of a baal teshuvah (returnee) are "transformed into merits," and that he attains a level of relationship with G-d on which "even the perfectly righteous cannot stand." His transgressions become virtues, for the distance and disconnection they created have become the impetus for greater closeness and deeper connection. His sins have provoked -- and his teshuvah has actualized -- a dimension of his soul's connection to G-d which a perfectly righteous life never touches.
Thus, our sages say that on Yom Kippur, "the day itself atones". There is even an opinion, held by Rabbi Judah HaNassi, that the day itself atones even for those who do not repent their sins.
Every day when they say the Sha'mar, a certain line is whispered because the angels say that. On Yom Kippur, this line is shouted out.
(And the cow jumped over the moon)
Talmud - Mas. Rosh HaShana 16b
R. Kruspedai said in the name of R. Johanan: Three books are opened [in heaven] on New Year,
one for the thoroughly wicked, 24 one for the thoroughly righteous, and one for the intermediate. The thoroughly righteous are forthwith inscribed definitively in the book of life; the thoroughly wicked are forthwith inscribed definitively in the book of death; 25 the doom of the intermediate is suspended from New Year till the Day of Atonement; if they deserve well, they are inscribed in the book of life; if they do not deserve well, they are inscribed in the book of death.
Said R. Abin, What text tells us this? Let them be blotted out of the book of the living, and not be written with the righteous.26 Let them be blotted out from the book this refers to the book of the wicked. Of life this is the book of the righteous. And not be written with the righteous this is the book of the intermediate. R. Nahman b. Isaac derives it from here: And if not, blot me, I pray thee, out of thy book which thou hast written,27 Blot me, I pray thee this is the book of the wicked. Out of thy book this is the book of the righteous. Which thou has written this is the book of the intermediate.
It has been taught: Beth Shammai say, There will be three groups at the Day of Judgment
28 - one of thoroughly righteous, one of thoroughly wicked, and one of intermediate. The thoroughly righteous will forthwith be inscribed definitively as entitled to everlasting life; the thoroughly wicked will forthwith be inscribed definitively as doomed to Gehinnom, as it says. And many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to reproaches and everlasting abhorrence. 29 The intermediate will go down to Gehinnom
Exodus 32:33: And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. (No 3 books here)
Revelation 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
A Day, but NO Atonement if you don't have the blood - Messiah
Judaism observes days, and months, and times, and years . They add and diminish for the Word.
Rabbi [ Judah HaNassi ] says : Yom Kippur atones whether one repents or one does not repent.
Talmud, Shevuot 13a - On Yom Kippur , the day itself atones...
Talmud - Mas. Yoma 5a - need blood for proper atonement
R. Joseph says the putting1 of the hands [upon the head of the sacrifice] is the difference. According to the one who holds that the omission of any detail renders the ceremony invalid, [failure] to lay the hand upon the head of the sacrifice would render the ceremony invalid. According to him who holds that only the omission of what is indispensable in the future renders the ceremony invalid, [omission of] the putting of the hand on the animal's head did not render the ceremony invalid. Whence do we know that in the future [the omission of] the putting of the hands [on the animal's head] is not indispensable?- For it has been taught: And he shall lay his hand . . . and it shall be accepted for him [to make atonement for him].2 Does the laying on of the hand make atonement for one?
Does not atonement come through the blood, as it is said: For it is the blood that maketh atonement by reason of the life!3 Why, then, is it written: ‘And he shall lay his hand on . . . and it shall be accepted for him to make atonement for him’?
To say that if he performed the laying on of the hands as an unimportant part4 of the commandment, Scripture would account it to him as if he had not obtained proper atonement.5 R. Nahman b. Isaac said: The waving6 is the difference. According to him who holds whatever detail is prescribed for the ceremony is indispensable, the waving is indispensable; according to him who holds that only what is indispensable for all the future is indispensable now, the waving is not indispensable. Whence do we know that for all time to come the waving is not indispensable? — For we have been taught:7 To be waved, to make atonement for him.8 Does the waving make atonement?
Is it not the blood which makes atonement, as it is written, ‘For it is the blood that maketh atonement by reason of the life’?
Then why does Scripture say, ‘To be waved, to make atonement for him’? To say that if he treats the waving as an unimportant part of the ceremony, Scripture accounts it to him as if he had not obtained proper atonement.
(5) Lit., ‘as it did not atone for him and it did’. Technically the ceremony had achieved its purpose, because essentially it is the blood which makes atonement, but since laying the hands on the animal's head is part of the ceremony (although not essential to it) and he has been negligent about it, he has obtained atonement for himself, but has not attained re-atonement with his creator, whose command he has treated slightingly.
Topic: - The Day of Atonement is coming
ha Ethanim 10th, Friday, Oct. 10th (a Sabbath)
 And thou shalt make an altar to burn
incense upon: of shittim wood shalt thou make it.
 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same.
 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.
 And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal.
 And thou shalt make the staves of shittim wood, and overlay them with gold.
 And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.
 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.
 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.
 Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.
 And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.
Lev.25  Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land.
A Day, but NO Atonement if you don't have the Messiah
Lev. 23:26 And the LORD spake unto Moses, saying, 27: Also on the "tenth day" of this "seventh month" there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.  And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.
Num. 29: And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein:
 But ye shall offer a burnt offering unto the LORD for a sweet savour; one young bullock, one ram, and seven lambs of the first year; they shall be unto you without blemish:
 And their meat offering shall be of flour mingled with oil, three tenth deals to a bullock, and two tenth deals to one ram,
 A several tenth deal for one lamb, throughout the seven lambs:
 One kid of the goats for a sin offering; beside the sin offering of atonement, and the continual burnt offering, and the meat offering of it, and their drink offerings.
The word afflict in Hebrew is "anah" meaning abase, humble or repent and never as "fast" in the scriptures. The Hebrew word "tzum" means fast and is "Never" used in connection with the Day of Atonement. Rabbinical Judaism has tried to replace "the Blood Sacrifice" with fasting.
Lev.17  For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.
Read Lev.16: 1 to 34
The Blood of the sacrifice was to be the most important feature of the Day of Atonement. NOTHING can change this! Nothing can be a substitute for the obligatory sacrifice the Law of Moses demands and without which there can be no atonement.
Jer.14  when they fast, I will not hear their cry...
Since the Temple was destroyed and the priesthood abolished, a proper Day of Atonement has been impossible to keep. (if you did not except the Messiah)
To whom shall we go?
Within a few years after Messiah's death on the tree and His Resurrection God permitted the Temple to be destroyed and the priesthood abolished. It had served it's purpose and were "a shadow of things to come".
The temple and priesthood are "shadows of things to come". They "point" to the Messiah, the Great High Priest and the perfect Lamb of God, without blemish, who took away the sins of the world when He shed His Blood on the tree.
There is only one way to know God and enjoy peace with Him through the forgiveness of sins, and that is believing in Yeshua the Messiah Whom the biblical Day of Atonement "typified" and pointed to.
As the scriptures below say:
Heb.9  Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.  But into the second went the high priest alone once every year ( Day of Atonement ) not without blood, which he offered for himself, and for the errors of the people:  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:  Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.  But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;  Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us . For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
 How much more shall the blood of Messiah / Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?  And for this cause he is the mediator of the new testament, ( Jer. 31:31, Heb. 8:8 ) that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
 For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Whereupon neither the first testament was dedicated without blood.
 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission.
 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
 For Messiah,Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year ( Day of Atonement ) with blood of others;
 For then must he often have suffered since the foundation of the world:
but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Isa. 53 )
 And as it is appointed unto men once to die,
but after this the judgment:
 So Messiah,Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
ONE SACRIFICE FOR SINS FOREVER
( no more sacrifices for sin are needed )
No more daily sacrifice needed
Heb.7[ 27] Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once , when he offered up himself.
Heb.9[ 12] Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
 So Messiah / Christ was once offered to bear the sins of many ; and unto them that look for him shall he appear the second time without sin unto salvation.
Heb.10  By the which will we are sanctified through the offering of the body of Yeshua the Messiah / Jesus Christ once for all.
 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
 But this man, Yeshua, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
Rom.6[ 10] For in that he died, he died unto sin once
1Cor.5 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Messiah / Christ our passover is sacrificed for us:
Eph.5 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
Phil.4 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
Heb.13 But to do good and to communicate forget not: for with such sacrifices God is well pleased.
1Pet.2 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices,
Rom.12 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Isaiah, chapter 53
Our sacrifice, Messiah
John.15  This is my commandment, That ye love one another,
as I have loved you .
 Greater love hath no man than this that a man lay down his life for his friends (as Messiah did)
Isaiah Chapter 53 - Yeshua -Salvation
Over 40 references of a man are made in this chapter.
 Who hath believed our report? and to whom is
the arm of the LORD revealed?
 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him .
 He is despised and rejected of men; a man of sorrows , and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
 But he was wounded for our transgressions , he was bruised for our iniquities: the chastisement of our peace was upon him ; and with his stripes we are healed.
 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many ; for he shall bear their iniquities.
 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
The masculine gender for is used here. The "Land of Israel" is always referred in the feminine gender.
Hebrew grammar is very involved.
In Hebrew grammar, it is very important to understand the verb system in form, function and meaning. In the Hebrew Bible, there are just over 23,000 verses. In the midst of these verses are found almost 72,000 verbs. Approx. 3 verbs to a verse. Verbs contain person, gender and number. The Qal is the basic verbal stem. There are six derived conjugations which are constructed on the verbal root.
In the chapter, the Niphal stem with the ( 3ms ) form is applied in many verses.
The context of a sentence is very important to watch. Some words take on different meanings pertaining to the sentence structure.
The Fifty-third Chapter of Isaiah
According to the Jewish Interpreters
I have a whole list on my site
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 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.)
"Here is where change came" :
Rashi (Rabbi Shlomo Itzchaki, 1040-1105) and some of the later rabbis, though, began to interpret the passage as referring to Israel. They knew that the older interpretations referred it as the Messiah.
However, Rashi lived at a time when a degenerate medieval distortion of Christianity was practiced. He wanted to preserve the Jewish people from accepting such a faith and, although his intentions were sincere, other prominent Jewish rabbis and leaders realized the inconsistencies of Rashi's interpretation.
They presented a threefold objection to his innovation:
First - they showed the consensus of ancient opinion that it was about the Messiah.
Secondly - they pointed out that the text is in the singular .
Thirdly - they noted verse eight. This verse presented an insurmountable difficulty to those who interpreted this passage as referring to Israel. It reads:
He was taken from prison and from judgment; and who shall declare his generation? for he was cut off out of the land of the living; for the transgressions of my people was he stricken .
Were the Jewish people, God forbid, ever cut off out of the land of the living? No! In Jeremiah 31:35-37, God promised that we will exist forever. We are proud that Am Yisrael Chai - "The people of Israel are much alive." Likewise, it is impossible to say that Israel suffered for the transgressions of "my people," which clearly means Isaiah's people. Surely Isaiah's people are Jews and Gentiles who converted.
The words of the prophet Isaiah are words of hope. We have a glorious future and an abundant present if we appropriate the salvation made possible by the One who "was wounded through our transgressions and bruised through our iniquities."
Jonathan ben Uziel (early first century A.D.) Targum Jonathan - Isaiah 52: 13. Behold my servant Messiah shall prosper; he shall be high, and increase, and be exceeding strong:
Zohar: "`He was wounded for our transgressions,' etc....There is in 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 carried."
Why Isaiah 53 cannot refer to the nation of Israel, or anyone else, but must be the Messiah
The servant of Isaiah 53 is an innocent and guiltless sufferer. Israel is never described as sinless. Isaiah 1:4 says :
Isa.1[ 4] Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
What a far cry from the innocent and guiltless sufferer of Isaiah 53, Messiah, who had "done no violence, nor was any deceit in his mouth!" This can only be Messiah!
Isaiah said: "It pleased the LORD to bruise him" meaning God was pleased to have Messiah suffer and die as our sin offering to provide us forgiveness and atonement.
Some untruthful rabbis contend, Isaiah 53 refers to the holocaust. Can we really say of Israel's suffering during that horrible period, "It pleased the LORD to bruise him?" No.
The person mentioned in Isaiah 53 suffers silently and willingly. Yet all people, even Israelites, complain when they suffer!
Brave Jewish men and women fought in many resistance movements against Hitler. In the Vilna Ghetto Uprising, Jewish men who fought on the side of the allies. Can we really say Jewish suffering during the holocaust and during the preceding centuries was done silently and willingly?
In Isaiah 53 Messiah suffers, dies, and rises again to atone for his people's sins. The Hebrew word used in Isaiah 53:10 for "sin-offering" is "asham," meaning "sin-offering." We can look at how it is used in Leviticus chapters 5 and 6.
Isaiah 53 describes a sinless and perfect sacrificial lamb who takes upon himself the sins of others so that they might be forgiven.
Can anyone really claim that the terrible suffering of the Jewish people atones for the sins of the world? No.
Isaiah 53 speaks of Messiah who suffers and dies in order to provide a legal payment for sin so that others can be forgiven. This cannot be true of the Jewish people or of any other people.
How can Isaiah be speaking of Israel in verse 8 that says the sufferer was punished for "the transgression of my people," Who are the people of God and Isaiah? Israel. How could Israel suffer for Israel?
Isa.53[ 8] He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
The figure of Isaiah 53 dies and is buried according to verses 8 and 9. The people of Israel have never died as a whole. They have been out of the land on two occasions and have returned, but they have never ceased to be among the living. Yet Yeshua died, was buried, and rose again.
If Isaiah 53 cannot refer to Israel, how about Isaiah himself?
Isaiah said he was a man of unclean lips - Isa.6[ 5] Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
Isaiah did not die as an atonement for our sins. Could it have been Jeremiah ? Jeremiah 11:19 does echo the words of Isaiah 53. Judah rejected and despised the prophet for telling them the truth. Leaders of Judah sought to kill Jeremiah, and so the prophet describes himself in these terms. But they were not able to kill the prophet. Certainly Jeremiah did not die to atone for the sins of his people. What of Moses ? Could Isaiah been speaking of him? Moses wasn't sinless either. Moses sinned and was forbidden from entering the promised land Num.20[ 12] And the LORD spake unto Moses and Aaron, Because ye believed me not , to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.
Moses indeed attempted to offer himself as a sacrifice in place of the nation, but God did not allow him to do so.
Exod.32[ 31] And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.[33 ] And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book
Moses, Isaiah, and Jeremiah were all prophets who gave us a glimpse of what Messiah, the ultimate prophet, would be like, but none of them quite fit Isaiah 53.
So what can we conclude?
Isaiah 53 cannot refer to the nation of Israel, nor to Isaiah, nor to Moses, nor another prophet.
If not to Moses, certainly not to any lesser man. Yet Messiah would be greater than Moses. As the rabbinic writing "Yalkut" said : "Who art thou, O great mountain? (Zech. iv.7) This refers to the King Messiah. And why does he call him`the great mountain?' because he is greater than the patriarchs, as it is said, `My servant shall be high, and lifted up, and lofty exceedingly' --he will be higher than Abraham...lifted up above Moses...loftier then the ministering angels..." (Quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters , Ktav Publishing House, 1969, Volume 2, page 9.)
Of whom does Isaiah speak? He speaks of the Messiah, as many ancient rabbis concluded. The second verse of Isaiah 53 makes it crystal clear.
Isa.53[2 ] For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
The Messiah grows up as "a tender plant, and like a root out of dry ground." The tender plant, shoot springing up is beyond a reasonable doubt a reference to the Messiah , and, in fact, it is a common Messianic reference in Isaiah and elsewhere.
The Davidic dynasty was to be cut down in judgement like a felled tree, but it was promised to Israel that a new sprout would shoot up from the stump. The Messiah was to be that sprout.
Several Hebrew words were used to refer to this undeniably Messianic image. All the terms are related in meaning and connected in the Messianic texts where they were used. Isaiah 11, which virtually all rabbis agreed refers to the Messiah , used the words "shoot" (hoter) and branch (netser) to describe the Messianic King. Isaiah 11:10 called Messiah the "Root (shoresh) of Jesse," Jesse being David's father. Isaiah 53 described the suffering servant as a root (shoresh) from dry ground, using the very same metaphor and the very same word as Isaiah 11. We also see other terms used for the same concept, such as branch (tsemach) in Jeremiah 23:5, in Isaiah 4:2 and also in the startling prophecies of Zechariah 3:8 and 6:12.
Beyond a reasonable doubt
Isaiah 52:13-53:12 refers to Messiah Yeshua / Jesus. He is the one highly exalted before whom kings shut their mouths. Messiah is the shoot who sprung up from the fallen Davidic dynasty. He became the King of Kings. He provided the ultimate atonement, Himself.
Isaiah 52:15 states: So shall he sprinkle many nations; the kings shall shut their mouths at him : for that which had not been told them shall they see; and that which they had not heard shall they consider.
The word translated "sprinkle", never translate "startle" is found several other places in TeNaKh that pertain to priestly sprinklings of the blood of atonement, the anointing oil of consecration, and the ceremonial water used to cleanse the unclean.
Isaiah 52:13 is telling us that the Messiah will act as a priest who applies atonement, anoints to consecrate, sprinkles to make clean.
This vision of the Messiah as both priest and king is also found in Zechariah 6:12-13), but, priests were to come from the tribe of Levi and Kings from the tribe of Judah! What kind of priest is he? David told us Messiah would be a priest of the order of Melchizedek (see Psalm 110 and Hebrews chapters 7-9).
Isaiah 53 must be understood as referring to the coming Davidic King, the Messiah. King Messiah was prophesied to suffer and die to pay for our sins and then rise again. He would serve as a priest to the nations of the world and apply the blood of atonement to cleanse those who believe. There is one alone who this can refer to, Yeshua / Jesus, whom millions refer to as Messiah or Christ, which is from the Greek word. Those who confess him are his children, his promised offspring, the spoils of his victory. According to the testimony of the Jewish Apostles, Jesus died for our sins, rose again, ascended to the right hand of God, and he now serves as our great High Priest who cleanses us of sin and our King. Yeshua / Jesus rules over his people. The first century Jewish disciples were willing to die rather than deny they had seen the risen Messiah. Remember men don't die for something they know is a lie.
Isaiah 53 is obvious to all honest hearts, it speaks of Israel's greatest son, Yeshua the Messiah, our sacrifice forever!
Messiah died for the sins of the World
Rom.3[ 25] Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past , through the forbearance of God;
Rom.5[ 6] For when we were yet without strength, in due time Christ died for the ungodly.
 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.[ 9] Much more then, being now justified by his blood, we shall be saved from wrath through him.
Rom.14[ 15] But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
1Cor.8[ 11] And through thy knowledge shall the weak brother perish, for whom Christ died?
1Cor.15[ 3] For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
Eph.1[ 7] In whom we have redemption through his blood, the forgiveness of sins , according to the riches of his grace;
2Cor.5[ 14] For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
Col.1 In whom we have redemption through his blood, even the forgiveness of sins
1John.2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
Acts.13[ 38] Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: