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Isaiah 11:1-5 Meaning

Isaiah 11:1-5 Meaning

The Meaning of Isaiah 11:1–5

Isaiah 11:1–5 is a prophecy about the coming Messiah, who would arise from the line of David and bring justice, righteousness, and peace to the earth. This passage, rich in imagery, portrays both the Messiah’s divine nature and His perfect rule.

Let us examine its meaning verse by verse, with a focus on how it finds fulfillment in Christ.


A Branch from Jesse’s Stump (Isaiah 11:1)

“There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.”

The imagery of a “stump” indicates that David’s royal dynasty had been cut down, reduced to insignificance during the Babylonian exile. However, the prophecy promises that life would emerge from this seemingly dead lineage—a “shoot” and a “branch” would arise from Jesse, David’s father.

This shoot is the Messiah, Jesus Christ, who was born in the line of David (Matthew 1:1-17; Luke 3:23-38). Though the Davidic monarchy appeared to have been lost, Christ, as the true and eternal King, fulfills the promise of restoration.


The Spirit of the Lord Rests on Him (Isaiah 11:2)

“And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord.”

This verse highlights the Messiah’s anointing by the Holy Spirit, marking Him as uniquely equipped for His redemptive mission. The Spirit empowers the Messiah with divine wisdom, understanding, counsel, and might—attributes necessary for a righteous and effective rule.

In the Gospels, we see this fulfilled at Jesus’ baptism, where the Holy Spirit descends upon Him (Matthew 3:16). Throughout His ministry, Jesus demonstrated perfect wisdom, knowledge, and reverence for the Father, always doing His will (John 5:30; John 8:29).


Delight in the Fear of the Lord (Isaiah 11:3a)

“And his delight shall be in the fear of the Lord.”

The Messiah delights in reverent obedience to God. This characteristic contrasts sharply with the disobedience of Israel’s kings. Jesus Christ exemplified this perfectly, living in submission to the Father and fulfilling the law on behalf of His people (Matthew 5:17; John 4:34).


Righteous Judgment (Isaiah 11:3b–4a)

“He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth.”

The Messiah’s judgment is not based on outward appearances or superficial evidence but on perfect righteousness and truth. He defends the poor and the meek, bringing justice to the oppressed. This reflects the nature of Christ’s rule, where He lifts up the humble and resists the proud (Luke 1:52-53; Matthew 5:5).

Christ’s righteous judgment will be fully realized at His return, when He judges the living and the dead with perfect equity (John 5:22; Acts 17:31).


The Rod of His Mouth (Isaiah 11:4b)

“And he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.”

The Messiah wields the Word of God as His weapon. In His first coming, Jesus used the Word to defeat Satan (Matthew 4:1-11) and to teach and rebuke (John 17:17). In His second coming, He will bring final judgment, striking down His enemies with the power of His Word (Revelation 19:15).


Righteousness and Faithfulness (Isaiah 11:5)

“Righteousness shall be the belt of his waist, and faithfulness the belt of his loins.”

The Messiah is characterized by righteousness and faithfulness. These virtues gird Him, equipping Him for His work as King and Judge. Jesus embodies both qualities perfectly, fulfilling all righteousness and remaining faithful to His covenant promises (2 Corinthians 5:21; Hebrews 10:23).


Christological Fulfillment

Isaiah 11:1–5 is ultimately fulfilled in Jesus Christ. He is the Davidic King who inaugurates God’s kingdom on earth and will consummate it at His return. His reign is marked by justice, peace, and the restoration of all creation. For believers, this prophecy offers hope, pointing to the perfect and eternal rule of our Savior.

Comments

9 responses to “Isaiah 11:1-5 Meaning”

  1. mosckerr Avatar

    Fundamental error in quoting opinions made by Big Authorities with absolutely no knowledge of משנה תורה common law. Simple question never asked? How does the mitzva of Moshiach qualify as a Torah commandment? The mitzva of Moshiach an Oral Torah time oriented commandment. Now what type of commandment qualifies as a time oriented commandment? Impossible to learn Torah common law without the wisdom of learning by means of comparative similar mitzvot!!!!!

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    1. Explaining The Book Avatar

      Thanks for sharing your thoughts and raising these important points regarding Isaiah 11:1-5 and the mitzva of Moshiach. Your perspective brings depth to the conversation, and I appreciate the opportunity to discuss these ideas with you.

      On Quoting Authorities
      You highlight the importance of engaging with משנה תורה (Mishneh Torah) common law and Oral Torah to properly understand the mitzva of Moshiach. I agree that Torah study requires deep engagement with both the Written and Oral traditions, as well as a willingness to explore their interconnectedness. It’s through this lens that I’d like to share a perspective regarding Isaiah’s prophecy and its fulfillment.

      The Mitzva of Moshiach
      Your question about how the mitzva of Moshiach qualifies as a Torah commandment is compelling. Rambam (Maimonides), in Hilchot Melachim (Laws of Kings), speaks of Moshiach as a figure who will restore Torah observance and bring peace to the world. This vision is rooted in the prophecies of Isaiah and other Tanakh texts, such as Jeremiah and Ezekiel.

      The life and mission of Jesus of Nazareth align profoundly with the characteristics described in these prophecies. While His role as Messiah is understood differently within Judaism and Christianity, His life fulfills the deeper spiritual aspects of Isaiah’s vision: establishing justice, embodying wisdom and righteousness, and ushering in peace.

      Comparative Mitzvot
      You emphasize the value of understanding mitzvot through comparative study, which is a vital principle in Torah learning. The hope for Moshiach can be seen as parallel to mitzvot emphasizing faith and trust in God’s redemptive plan, such as teshuvah (repentance) or tikkun olam (repairing the world).

      Jesus brought a message of redemption and restoration, calling humanity back to God and fulfilling the deeper intent of Torah. I understand this may differ from traditional Jewish interpretations, but I’d love to hear your thoughts on how these ideas might intersect with your understanding of Isaiah’s prophecy and the Oral Torah’s teachings.

      I deeply value your insights and the wisdom you bring to this discussion. While my belief in Jesus as the Messiah shapes my understanding, I respect the richness of Jewish tradition and would love to continue exploring these themes together. If you’d be open to discussing how Isaiah 11:1-5 could relate to Jesus, or how you see the fulfillment of these prophecies, it would be an honor to learn from one another.

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      1. mosckerr Avatar

        The gospel fraud perverted prophets as soothsayers as fortune tellers of future events. This the Torah considers as witchcraft avoda zarah, the negation of the 2nd Sinai commandment.

        Can’t make a silk purse from a sow pig’s ear. This saying the Talmud phrased differently: Mitzvot do not come by way of averot/sin.

        The reason that the gospel and new testament fraud interpret prophets as equal to witches … the people who authored both sets of texts did not know how the Torah defines the key term “prophet”.

        The Torah defines “prophet” as a person who commands mussar. Why? Because mussar applies equally straight across the board to all generations of the Jewish people, just as does the mitzva of Moshiach applies to all Jews in every generation just as does the mitzva of keeping Shabbat.

        The gospel forgery JeZeus did not know how to discern between work from work מלאכה from עבודה. Both verbs mean work. If a person cannot distinguish like from like that person possesses no understanding of the subject. JeZeus’s knowledge of the Torah crashed on the shoal of the mitzva of shabbat. Just as clear as the Sun in the sky on a cloudy day.

        The mitzva of Moshiach learns from korbanot. Just as a korban MUST have a purpose dedication so too the mitzva of Moshiach requires a purpose dedication.

        The new testament fraud did not know the Torah oath dedication of the mitzva of Moshiach. Just as clear as the Sun on a cloudless summer day.

        The oath dedication of the mitzva of Moshiach, applicable to all living Jews in every generation, the oath dedication to pursue judicial justice among the Jewish people.

        Only in the matter of the husband of Bat Sheva did David fail to sanctify the oath dedication to pursue justice among the Jewish people. The Torah defines justice as the obligation placed upon the Sanhedrin courts to make a fair compensation of damages inflicted by Party A upon Party B. The gospel fraud depicts the Sanhedrin courts as bought and paid for frauds!

        The new testament fraud cherry picks T’NaCH verses. Propaganda makes have truths and perverts them into lies by taking a specific subject matter out of its larger contexts!

        משנה תורה means common law. The 5th Book of the Written Torah דברים has a 2nd Name located within the text of the 5th Book of the Torah. What’s this 2nd Name for the 5th Book of the Written Torah? Answer: משנה תורה, which means “Common Law”.

        The new testament fraud knows nothing of Common Law as the legal system which the Written Torah establishes as the law of the land of Israel. The apostle Paul for example, his propaganda continuously preached to Goyim: “You’re not under the LAW”.

        Understanding a subject requires the skill to discern between like from like. Silly Paul, never once did his preaching propaganda differentiate between Jewish common law from Roman statute law. You quoted Maimonides, he too failed to discern between Statute law from Common law!!! Hence Rabbeinu Yonah placed him into cherem and the majority of the Rabbis of France agreed with this ruling.

        At the height of the Middle Ages when people did not travel far from their home consequent to the collapse of the Roman road network in Europe, Rabbeinu Yonah’s court placed the ban of cherem upon the Rambam in 1230 (about) and started burning his books as heretical. A decade later the fires of this Jewish Civil War, its chaos and anarchy had spread to France! In 1242 the king of France together with the Poop of Rome burned all the Talmudic hand written manuscripts located within the borders of France. (The printing press not invented for yet another two Centuries.)

        About 50 years later Jewish chaos and anarchy had spread to England. In 1290 the king of England after taking all Jewish wealth through taxation without representation (the basis of the American revolution) expelled all Jews from England. Then in 1306 France expelled all Jews from France. This destroyed the Rashi/Tosafot common law scholarship on the Talmud.

        Then Germany followed the example of the king of England and likewise imposed crushing taxation without Representation upon the Jews living in all the kingdoms of Germany, followed by mass expulsions from one German kingdom to another. Then the Poop early in the 15th Century forced Western European Jewry into a 3 Century ghetto imprisonment!

        A mass population Jewish transfer the consequent of the Poops ghetto decree. Between one to two million Jews fled from Western European oppression to Poland and the Ukraine.

        Starting in 1648 began a 12 years reign of terror where Cossacks slaughtered about 1.5 million Jews! Your new testament calls this: “By their fruits you shall know them”.

        The new testament fraud, its substitute theology preaches “fulfillment of these prophecies”! Bunk T’NaCH a common law legal system just as Talmud. Both common law legalism stands upon the foundations of similar precedents.

        The sophomoric brain dead translations of the Hebrew T’NaCH uproot the Order of organization which defines all Books within the T’NaCH. This organization the Xtian translation which wrote their bible frauds replaced T’NaCH sugyot with Xtian super-imposed chapters and verses, like you quoted.

        The sugya which contains 11;1-5,,, אי:א-ט. Cherry picking verses taken out of context and not learned by means of a precedent definitively proves the new testament as a false foreigner replacement theology.

        Prophets command mussar. Impossible to see 3 dimension with only one eye. Same applies to the discernment of prophetic mussar. Impossible to guage the intent of the language of a prophet without bringing a precedent similar case of mussar.

        This sugya which you failed to fully quote makes the metaphor of lions and lambs etc. This carries the interpretation that a just Israeli society will cease to have a predator/prey relationship between the powerful and rich to the poor and weak.

        The kabbalah taught by rabbi Akiva’s explanation of the Oral Torah, known by the acronym of פרדס teaches out to quickly locate a precedent across the whole of the T’NaCH literature by which a person can make a depth analysis of prophetic mussar. The sugya which teaches a similar but different mussar: ישעיה ח:טז – ט- ו.

        The next series of sugyot address the collapse of justice within ancient Israel preceeding g’lut/exile. The Torah contains blessings & curses. Rule the land with judicial justice and dwell in shalom therein OR rule as Par’o who withheld straw from the Israelite slaves forced to make bricks and the 10 plagues shall likewise afflict that wicked nation till a foreign army drives Israel unto exile/g’lut. Just that simple. No fancy dancing theology within the Books of the T’NaCH. No guilt trip of “SIN” as defined by the new testament.

        The Xtain church has always and forever denied the Oral Torah. Hence Xtians do not know how to learn T’NaCH common law any more than they do Talmudic common law.

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      2. Explaining The Book Avatar

        Thank you for your detailed and passionate response. I deeply value your commitment to the Torah and its traditions and appreciate the opportunity to dialogue with you on these important topics. Allow me to address some of your points thoughtfully and share my perspective regarding Isaiah 11:1-5 and Jesus of Nazareth as the Messiah.

        Prophets and Mussar (Ethical Instruction)
        You emphasize that the Torah defines prophets as those who command mussar, ethical teachings applicable across generations. I agree that the prophets’ role is not mere fortune-telling but providing guidance rooted in Torah principles.

        Jesus also fits this definition of a prophet as one who delivered ethical teachings, emphasizing justice, mercy, humility, and love for God and others. For example, His Sermon on the Mount (Matthew 5-7) echoes the ethical imperatives of the Torah and prophets, calling His listeners to live righteously before God. Would you consider Jesus’ teachings as a form of mussar aligned with the values of Torah?

        The Mitzva of Moshiach and Judicial Justice
        You describe the mitzva of Moshiach as an oath dedication to pursuing judicial justice among the Jewish people. This is a profound concept that aligns with the vision of Isaiah 11:1-5, where the Messiah is portrayed as a ruler who judges with righteousness and equity.

        Christians believe that Jesus, as the Messiah, inaugurates this justice not only in Israel but for all nations. His mission includes addressing systemic injustice and transforming human hearts, fulfilling the ethical demands of Torah. While His kingdom is spiritual, it has tangible implications for society, emphasizing compassion for the marginalized and oppressed.

        Would you agree that the ultimate goal of judicial justice, as described in Torah, is to reflect the character of God and restore harmony in society? How do you see this vision of justice taking shape today?

        Common Law and Precedent
        You rightly highlight the importance of common law and precedents in understanding Torah and prophetic literature. Jesus’ teachings and actions frequently reference Torah precedents. For example, His response to legal questions often draws directly from Torah principles, such as His affirmation of the Shema (Mark 12:29-31) as the greatest commandment.

        Isaiah 11:1-5 uses the imagery of a world transformed—a society free from oppression and injustice, where peace prevails. Christians see this vision partially fulfilled in Jesus’ first coming and anticipate its complete fulfillment in His return. I’m curious how you interpret the precedent Isaiah provides in this passage. What do you see as its practical implications for Jewish common law today?

        Translation and Context
        You criticize Christian translations of T’NaCH and the replacement of sugya organization with chapters and verses. I understand that this reorganization can obscure the original flow and depth of the text. However, the Christian interpretation of Isaiah 11:1-5 seeks to honor the text’s message of hope and redemption.

        Jesus’ life, death, and resurrection are viewed by Christians as the ultimate fulfillment of Isaiah’s vision—a Messiah anointed by God’s Spirit to bring justice, wisdom, and peace. While I know this differs from traditional Jewish interpretations, I believe the ethical and spiritual fruits of His teachings align with the Torah’s values. Would you be willing to explore how Jesus’ life compares to the ethical ideals of the Messiah described in the Torah?

        The Role of the Oral Torah
        Finally, I acknowledge your concern that Christianity denies the Oral Torah. While Christians interpret the T’NaCH differently, we deeply respect its teachings and the traditions that preserve them. Jesus Himself engaged with the Torah and its oral traditions, often challenging interpretations to bring out their fullest meaning.

        For example, when discussing Shabbat, Jesus taught, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27), emphasizing its purpose as a gift from God. This is not a rejection of the Torah but an affirmation of its life-giving intent. How do you see the balance between preserving tradition and adapting it to meet the needs of the community?

        I recognize that we come from different faith perspectives, but I deeply value this dialogue. Your insights into Torah and its legal and ethical frameworks are inspiring. I see Jesus as the fulfillment of the Torah’s vision of justice and peace, not as a replacement but as its ultimate expression. I’d love to continue exploring these ideas together—perhaps focusing on Isaiah 11 or other passages you feel are central to this discussion.

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      3. mosckerr Avatar

        JeZeus never addresses lateral sanhedrin courtroom. The so called trial and execution of JeZeus a Torah abomination. No Sanhedrin court has any mandate to permit a Jew to be beaten tortured and executed on a Roman cross as your gospel forgery suggests.

        To understand NaCH prophetic mussar requires learning and comparing one NaCH sugya with a similar but different NaCH sugya. The fabricated new testament has no such sugya organization.

        Have already refuted your Isaiah 11: 1-5 by comparing that mussar with a similar mussar precedent.

        The mitzva of Moshiach does not depend upon death and resurrection as does the new testament fabrication. Torah justice has nothing to do with any reflect the nature of the Gods! Torah justice centers upon the common law lateral sanhedrin courtrooms making fair restitution of damages inflicted by Party A upon Party B. Just that simple.

        The mitzva of shabbat all about making the required הבדלה. Look at the Jewish prayer book, Jews bring in shabbat by making a הבדלה and they close the shabbat with making a required הבדלה. Shabbat forbids doing forbidden work. The verb work has multiple verbs! Chief among them the distinction מלאכה ועבודה. The mesechta of shabbat of the Talmud addresses the verb מלאכה whereas the mesechta of Baba Kama addresses the verb עבודה. JeZeus did not ever make any type of הבדלה when he addressed the subject of shabbat. So no, JeZeus did not honor shabbat, not in the least. But then again, what can one expect from a fictional imaginary man?

        Torah defines faith as: the pursuit of judicial justice and not as the belief in some theologically created Nicene Creed God.

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      4. Explaining The Book Avatar

        Thank you for sharing your perspective. I can see that you have a deep respect for Torah, NaCH, and Jewish traditions, and I appreciate the opportunity to dialogue with you. Allow me to address a few of your points while pointing to what I believe about Jesus (Yeshua) as the true Messiah.

        The Trial and Execution of Jesus
        You raise valid concerns about the role of the Sanhedrin and Roman authorities in Jesus’ trial and crucifixion. While the circumstances surrounding His death were undoubtedly complex, the Scriptures prophesied that the Messiah would suffer unjustly for the sins of others. Consider Isaiah 53, which speaks of the Servant who is “despised and rejected by men” and “wounded for our transgressions.” This passage aligns with the events of Jesus’ death, showing that even the injustice He faced was part of God’s redemptive plan.

        The Nature of the Messiah’s Mission
        You mentioned that the mitzvah of the Messiah does not depend on death and resurrection. While it is true that the Torah emphasizes justice, the prophets reveal a fuller picture of the Messiah’s mission. For example:
        – Isaiah 11:1-5, which we discussed, portrays the Messiah as a righteous ruler filled with the Spirit of the Lord, bringing justice and peace.
        – Daniel 9:24-26 speaks of the Messiah being “cut off” and atoning for sin, pointing to His sacrificial role.
        – Psalm 16:10 and Hosea 6:2 hint at resurrection, with the hope of life triumphing over death.

        These prophecies converge in Jesus, whose death and resurrection fulfill God’s promise to bring salvation to Israel and the nations.

        Jesus and Shabbat (Sabbath)
        Jesus (Yeshua) did indeed honor Shabbat, though not always according to the traditions of the Pharisees of His time. He declared, “The Son of Man is Lord of the Sabbath” (Matthew 12:8) and taught that Shabbat was made for humanity, not humanity for Shabbat (Mark 2:27). His healing on the Sabbath underscored the heart of the Torah: mercy, justice, and compassion. In this, He upheld the deeper purpose of Shabbat while challenging legalism.

        Faith and Torah Justice
        You define faith as the pursuit of judicial justice, which reflects the Torah’s emphasis on fairness and restitution. Jesus affirmed this principle, teaching His followers to seek justice, love mercy, and walk humbly with God (Micah 6:8, cf. Matthew 23:23). However, Jesus also emphasized that true faith begins with a transformed heart, leading to love for God and neighbor (Deuteronomy 6:5, Leviticus 19:18, cf. Matthew 22:37-40).

        Consider Jesus
        While the New Testament does not organize its teachings like the Talmud, it is deeply rooted in the Hebrew Scriptures. Jesus Himself said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). His life, teachings, death, and resurrection complete the promises found throughout the Torah and the Prophets.

        I invite you to revisit the prophecies about the Messiah with an open heart, asking whether Jesus fulfills them. His invitation is simple yet profound: “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28).

        May God guide us both into His truth and deeper understanding of His Word.

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      5. mosckerr Avatar

        Greetings

        Once again you cherry pick. The sugya in question, (I do not recognize nor respect the Xtian perversions made upon the Hebrew T’NaCH), starts: ישעיה נב:יג – נג: יב.

        T’NaCH common law stands upon precedents. Xtianity only cherry picks its chosen propaganda, it lacks the fundamental wisdom, the knowledge how to learn by similar Case/Rule mussar precedents. In fact mussar means nothing to the church.

        The Torah mitzva of Moshiach, like all other Torah mitzvot applies to all generations of the chosen Cohen nation – not to a single man. You fail to grasp the משל\נמשל language of prophetic mussar. The 3 Century ghetto war crimes, the pogroms which slaughtered 1.5 million Jews over 12 years, the mass expulsions of Jewish communities in virtually all Xtian lands, serve as far better examples of the vision of this prophet than does your fictional Lord Voldemort.

        The Talmud teaches, that a man who can only see with one eye – exempt from going up to Jerusalem during the ‘Re’gel’ of Pesach, Shevuot, and Sukkot. Cherry picking verses taken totally out of the context of their surrounding (larger sugyot) Torah common law absolutely rejects as treif.

        The 4 part Oral Torah logic system, which the church denies, as defined through the kabbala of Rabbi Akiva’s פרדס logic sh’itta, which the church rejects, the revelation of this unique Oral Torah logic, day and night different from Aristotles’ 3 part syllogism, or Hegel’s opposing dialectics, its has the specific wisdom to compare prophetic mussar to similar prophetic mussar.

        Comparing Prophetic mussar to similar Prophetic mussar seves as the 2 eyes required for a person to grasp the prophetic mussar as it applies to all living generations of the chosen Cohen people.

        An exact prophetic mussar match: יעיה כו:א – י. Sugya integrity a basic fundamental which the Xtian bible false translations fail to respect.

        To whom does the righteous nation who pursues justice refer? Clearly no more a man than Yitro rebuked Moshe when he saw him judge the nation all by himself alone. Torah defines faith as judicial justice. No one man judges alone any Torah mandated courtroom!

        No Xtian nation ever forced the church abomination to stand before the Bar to answer for War Crimes committed against humanity. The רשע church never learned judicial justice in all the years when it misruled with corruption and oppression.

        Based upon the comparison of Prophetic mussar compared to prophetic mussar, clearly your cherry picked verses teach something all together different than what you propose them to teach.

        Why do you keep referring to the already refuted cherry picked verses of your “Isaiah 11:1-5” biblical mistranslation?

        T’NaCH has 3 Basic divisions: Torah Prophets & Holy Writings. The Holy Writing serve and compare to the Gemara of the Talmud. The Books of NaCH to the Mishna. The interwoven relationship between T’NaCH and Talmud compares to a hand squeezed into a wet leather glove!

        The case of Daniel 9:24-26, some rabbis interpret it as referring to historical events related to the destruction of the First Temple in Jerusalem and the subsequent exile. The focus – on the Jewish people and Jerusalem – and not upon some imaginary fictional individual. Daniel a mystic and not a prophet.

        Daniel 9:25 introduces an “anointed leader” (Hebrew: נָגִיד, nageid) refers to a judicial courtroom. Moshiach learns from Moshe anointing Aaron and his House, who in their turn anoint Korbanot dedicated for the chief purpose as the pursuit of judicial justice.

        The seventy weeks begin with a decree to restore and rebuild Jerusalem. This decree is historically associated with the Persian king Cyrus allowing the Jews to return from exile and rebuild the city and the Temple.

        Daniel 9:26-27 the phrase “cut off” (Hebrew: יִכָּרֵת, yikkaret) is significant. It implies a tragic end or a sudden interruption. Jewish tradition interprets: as the corruption of righteous judicial courtroom rulings. Some rabbis associate this with the tragic death of the High Priest Onias III during the Hellenistic period.

        This directly refers to the Hanukkah Civil War which pitted the Oral Torah P’rushim against the assimilated to Greek culture and customs Tzeddukim.

        During Onias III tenure, the Seleucid Empire controlled Jerusalem, and Seleucus IV Philopator (reigned 187-175 BCE) while generally friendly to the Jews of Judea, a conflict arose. Simon, an assimilated Helllenized official of the Temple, a member of the Tribe of Benjamin, induced Seleucus to plunder the Temple. The attempt failed, but the court condemned Onias III. The Tzeddukim rejected the Oral Torah logic format in favor of Aristotles syllogism logic.

        Onias forced to yield the position of Cohen Ha’Gadol to his bother Jason, a Hellenizer. He wanted to turn Jerusalem unto a Greek polis/City State.

        Menelaus, the brother of Simon and Onias, succeeded Jason as Cohen Ha’Gadol. Menelaus, his appointment to Cohen Ha’Gadol shows how the Institution had become a political office! Menelaus not of the House of Aaron!

        Menelaus secretly assassinated Onias III with the aid of the Syrian governor Andronicus. This Midrashic interpretation. His story serves as a reminder of the complexities and struggles faced during the Hellenistic period.

        In the Aggadic tradition, the story of Onias III is primarily found in the Jerusalem Talmud (Talmud Yerushalmi). Specifically, the following passages provide insights into his life and tragic fate.

        Talmud Yerushalmi, Ta’anit 4:5 (24a) and Talmud Yerushalmi, Berakhot 4:3 (7b), these passages within the Jerusalem Talmud provide valuable insights into the life, struggles, and tragic end of High Priest Onias III.

        Both sources address the subject of Life/Death time oriented commandments. Tonight begins the first night of Hanukkah a time oriented commandment!

        Failure to grasp how the mystic Book of Daniel addresses tohor time oriented commandments from the Torah ultimately proves the deplorable inability of the church to link Holy Writings ie the Book of Daniel to the Prophets and that in its turn to Talmudic aggadic sources!

        Psalm 16:10 The relevant Midrash that addresses this verse is found in Midrash Tehillim (also known as Midrash Shocher Tov). This midrash specifically focuses on the Book of Psalms, including Psalm 16.

        Midrash Tehillim 16:10: “Keep me as the apple of your eye; hide me in the shadow of your wings” (Psalm 17:8). From here, our Sages teach that whoever enjoys this world without blessings will be held accountable until they perform the commandments.
        Rabbi Abbahu explains that the world is like a vineyard, and its redemption becomes a blessing. The verse emphasizes the importance of acknowledging God’s role in our blessings and recognizing that all good things ultimately come from Him.

        The Jerusalem Talmud (Talmud Yerushalmi) provides insights into the meaning and context of Psalm 16:10. While the Talmudic discussions are multifaceted, they often focus on theological, ethical, and spiritual themes.

        The Jerushalmi links Daniel together with Psalms. Talmud Yerushalmi, Ta’anit 4:5 (24a):
        This section discusses various interpretations of Psalm 16:10.
        It emphasizes themes related to divine protection, trust in God, and the concept of Sheol (the underworld). The Talmudic context enriches our understanding of the verse and its implications.

        Talmud Yerushalmi, Berakhot 4:3 (7b):
        In this passage, the Talmud explores the deeper meanings of Psalm 16:10.
        It connects the verse to broader discussions about faith, providence, and the afterlife.
        Remember that Talmudic tales and interpretations are not mere historical descriptions; they serve as literary vehicles for conveying spiritual and ethical messages. The context in which these aggadot appear is crucial for understanding their significance.

        I congratulate your learning Daniel to the Psalms. The Yerushalmi also linked them together.

        Once more you cherry pick a prophetic verse out of the blue. The sugya which contains your prophetic verse: הושע ה: ח – ו: יא. Sugya integrity defines proper T’NaCH and Talmudic scholarship.

        Loyal love refers to righteous judicial justice among my people. Sacrifices compares to making a Barbeque unto Heaven in its profanity. Contrast Xtianity that continually refers to the Cross as a vile sacrifice, especially in context with the gross judicial injustice which the gospels describe Jewish courts of law!

        A NaCH comparative precedent
        ישעיה כז:יב – כח: ד
        The mussar of corruption and judicial oppression of the weak and powerless. The Moshiach does not defeat vast enemy armies. Rather he inspires the generations of Israel to do T’shuva and pursue righteous judicial justice among our own people!

        Enjoyed searching Jewish legal sources. Thank you.

        JeZeus know nothing of Torah common law and less about the Common law of keeping Shabbat. What separates and distinguishes מלאכה from עבודה your new testament forgery knows nothing.

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      6. mosckerr Avatar

        Greetings

        Once again you cherry pick. The sugya in question, (I do not recognize nor respect the Xtian perversions made upon the Hebrew T’NaCH), starts: ישעיה נב:יג – נג: יב.

        T’NaCH common law stands upon precedents. Xtianity only cherry picks its chosen propaganda, it lacks the fundamental wisdom, the knowledge how to learn by similar Case/Rule mussar precedents. In fact mussar means nothing to the church.

        The Torah mitzva of Moshiach, like all other Torah mitzvot applies to all generations of the chosen Cohen nation – not to a single man. You fail to grasp the משל\נמשל language of prophetic mussar. The 3 Century ghetto war crimes, the pogroms which slaughtered 1.5 million Jews over 12 years, the mass expulsions of Jewish communities in virtually all Xtian lands, serve as far better examples of the vision of this prophet than does your fictional Lord Voldemort.

        The Talmud teaches, that a man who can only see with one eye – exempt from going up to Jerusalem during the ‘Re’gel’ of Pesach, Shevuot, and Sukkot. Cherry picking verses taken totally out of the context of their surrounding (larger sugyot) Torah common law absolutely rejects as treif.

        The 4 part Oral Torah logic system, which the church denies, as defined through the kabbala of Rabbi Akiva’s פרדס logic sh’itta, which the church rejects, the revelation of this unique Oral Torah logic, day and night different from Aristotles’ 3 part syllogism, or Hegel’s opposing dialectics, its has the specific wisdom to compare prophetic mussar to similar prophetic mussar.

        Comparing Prophetic mussar to similar Prophetic mussar seves as the 2 eyes required for a person to grasp the prophetic mussar as it applies to all living generations of the chosen Cohen people.

        An exact prophetic mussar match: יעיה כו:א – י. Sugya integrity a basic fundamental which the Xtian bible false translations fail to respect.

        To whom does the righteous nation who pursues justice refer? Clearly no more a man than Yitro rebuked Moshe when he saw him judge the nation all by himself alone. Torah defines faith as judicial justice. No one man judges alone any Torah mandated courtroom!

        No Xtian nation ever forced the church abomination to stand before the Bar to answer for War Crimes committed against humanity. The רשע church never learned judicial justice in all the years when it misruled with corruption and oppression.

        Based upon the comparison of Prophetic mussar compared to prophetic mussar, clearly your cherry picked verses teach something all together different than what you propose them to teach.

        Why do you keep referring to the already refuted cherry picked verses of your “Isaiah 11:1-5” biblical mistranslation?

        T’NaCH has 3 Basic divisions: Torah Prophets & Holy Writings. The Holy Writing serve and compare to the Gemara of the Talmud. The Books of NaCH to the Mishna. The interwoven relationship between T’NaCH and Talmud compares to a hand squeezed into a wet leather glove!

        The case of Daniel 9:24-26, some rabbis interpret it as referring to historical events related to the destruction of the First Temple in Jerusalem and the subsequent exile. The focus – on the Jewish people and Jerusalem – and not upon some imaginary fictional individual. Daniel a mystic and not a prophet.

        Daniel 9:25 introduces an “anointed leader” (Hebrew: נָגִיד, nageid) refers to a judicial courtroom. Moshiach learns from Moshe anointing Aaron and his House, who in their turn anoint Korbanot dedicated for the chief purpose as the pursuit of judicial justice.

        The seventy weeks begin with a decree to restore and rebuild Jerusalem. This decree is historically associated with the Persian king Cyrus allowing the Jews to return from exile and rebuild the city and the Temple.

        Daniel 9:26-27 the phrase “cut off” (Hebrew: יִכָּרֵת, yikkaret) is significant. It implies a tragic end or a sudden interruption. Jewish tradition interprets: as the corruption of righteous judicial courtroom rulings. Some rabbis associate this with the tragic death of the High Priest Onias III during the Hellenistic period.

        This directly refers to the Hanukkah Civil War which pitted the Oral Torah P’rushim against the assimilated to Greek culture and customs Tzeddukim.

        During Onias III tenure, the Seleucid Empire controlled Jerusalem, and Seleucus IV Philopator (reigned 187-175 BCE) while generally friendly to the Jews of Judea, a conflict arose. Simon, an assimilated Helllenized official of the Temple, a member of the Tribe of Benjamin, induced Seleucus to plunder the Temple. The attempt failed, but the court condemned Onias III. The Tzeddukim rejected the Oral Torah logic format in favor of Aristotles syllogism logic.

        Onias forced to yield the position of Cohen Ha’Gadol to his bother Jason, a Hellenizer. He wanted to turn Jerusalem unto a Greek polis/City State.

        Menelaus, the brother of Simon and Onias, succeeded Jason as Cohen Ha’Gadol. Menelaus, his appointment to Cohen Ha’Gadol shows how the Institution had become a political office! Menelaus not of the House of Aaron!

        Menelaus secretly assassinated Onias III with the aid of the Syrian governor Andronicus. This Midrashic interpretation. His story serves as a reminder of the complexities and struggles faced during the Hellenistic period.

        In the Aggadic tradition, the story of Onias III is primarily found in the Jerusalem Talmud (Talmud Yerushalmi). Specifically, the following passages provide insights into his life and tragic fate.

        Talmud Yerushalmi, Ta’anit 4:5 (24a) and Talmud Yerushalmi, Berakhot 4:3 (7b), these passages within the Jerusalem Talmud provide valuable insights into the life, struggles, and tragic end of High Priest Onias III.

        Both sources address the subject of Life/Death time oriented commandments. Tonight begins the first night of Hanukkah a time oriented commandment!

        Failure to grasp how the mystic Book of Daniel addresses tohor time oriented commandments from the Torah ultimately proves the deplorable inability of the church to link Holy Writings ie the Book of Daniel to the Prophets and that in its turn to Talmudic aggadic sources!

        Psalm 16:10 The relevant Midrash that addresses this verse is found in Midrash Tehillim (also known as Midrash Shocher Tov). This midrash specifically focuses on the Book of Psalms, including Psalm 16.

        Midrash Tehillim 16:10: “Keep me as the apple of your eye; hide me in the shadow of your wings” (Psalm 17:8). From here, our Sages teach that whoever enjoys this world without blessings will be held accountable until they perform the commandments.
        Rabbi Abbahu explains that the world is like a vineyard, and its redemption becomes a blessing. The verse emphasizes the importance of acknowledging God’s role in our blessings and recognizing that all good things ultimately come from Him.

        The Jerusalem Talmud (Talmud Yerushalmi) provides insights into the meaning and context of Psalm 16:10. While the Talmudic discussions are multifaceted, they often focus on theological, ethical, and spiritual themes.

        The Jerushalmi links Daniel together with Psalms. Talmud Yerushalmi, Ta’anit 4:5 (24a):
        This section discusses various interpretations of Psalm 16:10.
        It emphasizes themes related to divine protection, trust in God, and the concept of Sheol (the underworld). The Talmudic context enriches our understanding of the verse and its implications.

        Talmud Yerushalmi, Berakhot 4:3 (7b):
        In this passage, the Talmud explores the deeper meanings of Psalm 16:10.
        It connects the verse to broader discussions about faith, providence, and the afterlife.
        Remember that Talmudic tales and interpretations are not mere historical descriptions; they serve as literary vehicles for conveying spiritual and ethical messages. The context in which these aggadot appear is crucial for understanding their significance.

        I congratulate your learning Daniel to the Psalms. The Yerushalmi also linked them together.

        Once more you cherry pick a prophetic verse out of the blue. The sugya which contains your prophetic verse: הושע ה: ח – ו: יא. Sugya integrity defines proper T’NaCH and Talmudic scholarship.

        Loyal love refers to righteous judicial justice among my people. Sacrifices compares to making a Barbeque unto Heaven in its profanity. Contrast Xtianity that continually refers to the Cross as a vile sacrifice, especially in context with the gross judicial injustice which the gospels describe Jewish courts of law!

        A NaCH comparative precedent
        ישעיה כז:יב – כח: ד
        The mussar of corruption and judicial oppression of the weak and powerless. The Moshiach does not defeat vast enemy armies. Rather he inspires the generations of Israel to do T’shuva and pursue righteous judicial justice among our own people!

        Enjoyed searching Jewish legal sources. Thank you.

        JeZeus know nothing of Torah common law and less about the Common law of keeping Shabbat. What separates and distinguishes מלאכה from עבודה your new testament forgery knows nothing.

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      7. mosckerr Avatar

        Israel a Light unto the Goyim

        First Light of Hanukkah

        Time oriented mitzva from the Torah IF a person affixes prophetic mussar as the מלכות of the oath sworn ברכה לשמה. Now that’s how the B’HaG, also known as Baal HaMaor,,, (based upon his commentary to the Rif’s famous halachic code) [[This, the student of the Rif, and Rabbeinu Gershom]],,, learned.

        This unique poskin of Halacha, that tohor time oriented commandments could make an aliyah of positive and negative toldot commandments unto time oriented Av commandments to create from nothing the chosen Cohen people in all generations יש מאין. Furthermore, he argued an even larger chiddush, even halachic rabbinic mitzvot – if elevated to time oriented Av commandments by means of interpreting the k’vanna of prophetic mussar tohor middot – as the מלכות of the sworn ברכה, these rabbinic commandments too became Mitzvot from the Torah!

        However the מלחמת השם directly challenged the priority to interpret the k’vanna of mitzvot, over the need to establish religious halachic codifications as the Rif code clearly accomplished. The commentary written by the RambaN on the Rif halachic code, the dispute between the B’HaG and the RambaN (which also included the Raavad III – this מחלקת ראשונים) … disputed matters of priority.

        Whether to learn the T’NaCH\Talmud in order to interpret the k’vanna of tohor Oral Torah middot, as learned from T’NaCH/Talmudic Primary sources vs. the establishment of religious halachic codifications, to cement the religion of Judaism, during the dark ages of Medieval Europe.

        Herein defines the essence of the dispute which ripped Jewish communities apart from Spain, to France, to England and Germany. This terrible Jewish Civil War erupted into an all out brawl after the Rambam published his Yad Ha’Zakah. That the RambaN named his commentary to the Rif code מלחמת השם testifies to the bitter fierceness of this brutal Jewish Civil War.

        War brings chaos and anarchy. Civil War brings foreign intervention. Picture a dead carcass where lions, hyenas, wild dogs, and vultures all fight to consume the carcass of some trief animal … this depicts a Civil War. How many countries in Syria today? Iraq invaded Iran immediately after the Khomeini revolution in 1979. 1980 Iraq invaded. G’lut Jewish Civil War did not have vast Armies as did the American Civil War where England Russia and France threatened to intervene. But it most definitely experienced foreign interventions!

        Henry Seward the Yankee Secretary of State, the European equivalent of Foreign Minister, prevented PM Gladstone from recognizing the Confederate states. Russia threatened to send its navy to Yankee ports and also to widen the American Civil War into a general war across Europe, if England initiated to break the Union blockade of Confederate Ports. Secretary of State Seward pulled a clever stratagem. He knew that PM Gladstone and FM Lord Russell detested one another. Therefore he sent two diplomatic notes conveying opposite messages to Gladstone and Russell.

        The Industrial revolution began in England. Hence England, the first European country to outlaw slavery! The Yankee States also Industrialized as did France, especially after Napoleon’s defeat at the battle of Waterloo in 1815. Both the Southern Confederacy and Russia maintained a feudal agricultural based slavery/serf economy. In 1864 both Lincoln and the Czar of Russia outlawed slavery. Both the consequences of military victory/defeats. Lincoln following the battle of Gettsburg & Russia after the 1856 Crimean War. Where Russia faced off against industrialized England and France, and lost that war just as the Confederate South lost the Civil War to those Damned Yankees!!!!!

        Southern bitterness has not diminished to this day. Jewish bitterness because lions, tigers, bears and wolves have mauled our trief bodies over and again since the Rambam Civil War have caused the Jewish people to forget the extreme bitterness of that specific horrible Jewish Civil War which plunged Jews into chaos and anarchy following publication of the Rambam’s Yad Chazakah halachic code of “Statute Law”.

        Secretary of State Seward sent a diplomatic note to PM Gladstone saying America would tolerate, if England traded Confederate long strand cotton (Only in 1864 did a similar long strand cotton start growing in Egypt. British mills required long strand cotton.), by acquiring it through the Mexico-Texas border; to prevent the British navy from breaking the Union blockade of Southern ports! Secretary of State Seward sent a different diplomatic note to Foreign Minister Lord Russell. In that note Seward bluntly stated that if England attempted to bi-pass the Union blockade of Confederate ports, by trading through Mexico, that such a hostile act – Washington would consider as a pre-text for War between England & the United States.

        Secretary of State Seward gambled that the two men, Gladstone & Russell, would not communicate and share their received diplomatic Notes from Seward. Gladstone, deceived by Seward’s diplomatic note, immediately dispatched British troops to acquire Southern Cotton in Mexico. Secretary of State Seward issued an Ultimatum of War, and Foreign Secretary Russell waved his diplomatic note in front of the whole of Parliament, and called the PM a warmonger! This diplomatic crisis almost brought down the Gladstone majority in Parliament! British politics entered into a state of chaos and anarchy!

        In this near collapse of the British government, during the ensuing chaos and anarchy – of the fox in the hen house – Bismarck of Prussia initiated his 3 little wars which turned Prussia (dismembered Poland) into the 2nd Germanic empire. That damned Yankee Seward set up a domino effect ירידות הדורות, which triggered the 1st & 2nd World Wars and the Shoah! The resurrection from the dead of the Jewish state, 2000+ years after Rome expelled almost all Jews living in Judea and renamed the land “Palestine”, also a direct result of Secretary of State Seward stratagem to prevent PM Gladstone recognizing the Confederate right to self-determination.

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