The Jerusalem Council

A Global Association of Orthodox Jewish Disciples of Messiah Yeshua

The Messiah is called HaShem, the Beit El

We have no other King, Savior, or Redeemer than HaShem. If one does not believe this, then they are not Jewish, and an idolater according to the Talmud. The Messiah is the King, Savior, and Redeemer of Israel. If one does not believe this, and does not expect his coming, then you have no share in the World to Come according to the RaMBaM. If one rebels against the Messiah, he will not forgive that person, according to the Torah.

The Messiah is the Promised Seed

Genesis 3:15
And I will put enmity between you and the woman, and between your seed and her seed; he will crush your head, and you will strike his heel.”

Gen 4:25
Adam lay with his wife again, and she gave birth to a son and named him Seth, saying, “G-d has granted me another seed in place of Abel, since Cain killed him.”

Who is this “seed”?

It is said in Midrash Rabbah B’reisheit:

ה וידע אדם עוד את אשתו נתוסף לו תאוה על תאותו לשעבר אם לא היה רואה לא היה מתאוה עכשיו בין רואה בין שאינו רואה הוא מתאוה רבי אבא בר יודן בשם רבי אחא רמז למפרשי ימים שיהיו נזכרים את בתיהם ובאים מיד ותקרא את שמו שת כי שת לי אלהים זרע אחר וגו’ רבי תנחומא בשם רבי שמואל אמר נסתכלה אותו זרע שהוא בא ממקום אחר ואי זה זה מלך המשיח תחת הבל כי הרגו קין מחטייה של הבל נהרג קין לשני אילנות שהיו סמוכין זה לזה פכרה רוח את אחד מהן ונפל על חבירו ופכרו כך תחת הבל כי הרגו קין מחטייה של הבל נהרג קין

“Rabbi Tanchuma said in the name of Rabbi Samuel, Eve had respect to that Seed which is coming from another place. And who is this? This is the Messiah, the King.”

Furthermore, RaDaK – Rabbi David Kimchi says:

“As Thou wentest forth for the salvation of Thy people by the hand of The Messiah the Son of David, who shall wound Satan, the head, the king and prince of the house of the wicked.”

So we know from Midrash Rabbah B’reisheit and from Rabbi Kimchi, that the “seed” is King Messiah. Now what happens when Seth has a son? Do people call his son the promised seed? No. Who are they calling for or profaning?

26 Seth also had a son, and he named him Enosh. At that time men began to call on the name of HaShem.

Abel was looked at by Eve to be the “promised seed” – the Messiah! Cain murdered Abel, but Abel’s blood was not righteous enough (Matt 23:35, Heb 12:24).

So when Seth was born, she believed Seth to be the Messiah!

But when Seth had a son, it was realized that the promised seed may not come right away, and thus it is immediately written:

“at that time (the time of Enosh’s birth) men began to call (or profane calling) on the name of HaShem” – the Tetragrammaton!

At that time, as a direct contextual result of this understanding, men realized that the Messiah was not coming anytime soon, and they either began to “profane” or “call” upon the name of HaShem – a direct allusion to the first mention of “kera” in Gen 1:5 “and G-d called the light Day” meaning it’s use was to distinguish between Day and Night, just as to call upon or profane the name of HaShem is to distinguish those who obey him and those rebel against him (this is a gezra shava between Gen 4:26 and Gen 1:5). Those who were in obedience to HaShem called upon his name, and those who were in rebellion profaned his name – who’s name? The promised “Seed’s” name – the “King Messiah” – called “HaShem!” Therefore, this is who the Torah is teaching us who the Promised Seed is (this is from the juxtaposition of the context and purpose of mentioning “seed” of Gen 4:25 with the “name of HaShem” of Gen 4:26). We truly have no other Redeemer than HaShem.

Mankind saw that the Promise Seed wasn’t coming yet with Seth giving birth to a son (a belief that the Messiah was to be cut off from the land of the living before having offspring, which on a side note, is where the prophets get their justification for saying “he will be cut off from the land of the living who can speak of his descendents!”). It was only when mankind realized that Seth was not the Messiah because he had a son – and that the Messiah wasn’t going to be coming through a man – that they “began to call upon the name of HaShem.” Which means it was understood that the Messiah, the Promised Seed, was HaShem! This proves that the Promised Seed is called HaShem. This the earliest clear reference as to the identity of Messiah.

The Messiah is the Pillar Jacob Anointed

Next we go to the concept of Messiah – mashiach – anointed. What does it mean to anoint? The first mention of mashiach is that of the pillar that Jacob anointed:

אָנֹכִי הָאֵל בֵּית-אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן-הָאָרֶץ הַזֹּאת וְשׁוּב אֶל-אֶרֶץ מוֺלַדְתֶּךׇ

Genesis 31:13 I am the G-d of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’

This being the first reference in the entire Torah for mashiach, I wonder if this has something to do with the Mashiach. So let’s examine this pillar that was anointed by Jacob – what does the Torah tell us who the Mashiach is?

Genesis 28:18-22
18 And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.
19 And he called the name of that place Beth-el, but the name of the city was Luz at the first.
20 And Jacob vowed a vow, saying: ‘If G-d will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
21 so that I come back to my father’s house in peace, then shall the LORD be my G-d,
22 and this stone, which I have set up for a pillar, shall be G-d’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’

Wait a second. “This stone, which I have set up for a pillar, shall be G-d’s house?” The first mention of mashiach is of the pillar he anointed, and he calls that pillar “Beit-El?!” The Messiah? Beit-El? House/Tent/Dwelling of HaShem his G-d? Yes!

In fact, back to Gen 31:13, a wooden literal translation of the first part of that verse is: “I am G-d House of G-d which you anointed.” This is the Mashiach. This is the Messiah. He is the Beit-El. He is the dwelling for G-d.

We find also in Gen28:18-22 above the Messiah’s purpose underlined for your convenience – the reason we need Messiah according to the Torah is that he gives us bread to eat (the Torah), and clothes us (with his merit, his righteousness) in order to bring us back to our father’s house (HaShem’s House, the Messiah) in peace (in the World to Come)! This is the purpose of Messiah.

The Torah thus teaches us according to Gen 31:13, that the Messiah was anointed by Jacob in Genesis 28:18.

Some claim this is eisegesis, and that we have “Messiah glasses” on, yet all we did was just ask the Torah the question as to who the “Mashiach” is. For those who do not think we should look to the Torah to understand who the Messiah is, or that we shouldn’t ask of the Torah “what does this have to do with the Messiah,” should read the article What is the Torah?

Conclusion

We have no other King, Savior, or Redeemer than HaShem. This article will continue to expand this very basic Torah concept. So far we have examined that Messiah is the promised seed, and that mankind either calls upon or profanes his name, the Torah uniquely identifying the seed as “HaShem.” We also have examined that Messiah, according to the Torah, is quite literally the pillar that Jacob anointed, called the “Beit El” – House of G-d. In future versions of this article we will ask the Torah to show us how Messiah is the Word of HaShem, and the Angel of HaShem – the agent of HaShem who carries out his will on the earth. Stay tuned.

Here is a recent email I wrote concerning the matter:

It is written:

Genesis 3:15
ואיבה אשית בינך ובין האשה ובין זרעך ובין זרעה הוא ישופך ראש ואתה תשופנו עקב

Genesis 3:15
And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.

And it is said:

Midrash Rabbah B’reisheit:

ה וידע אדם עוד את אשתו נתוסף לו תאוה על תאותו לשעבר אם לא היה רואה לא היה מתאוה עכשיו בין רואה בין שאינו רואה הוא מתאוה רבי אבא בר יודן בשם רבי אחא רמז למפרשי ימים שיהיו נזכרים את בתיהם ובאים מיד ותקרא את שמו שת כי שת לי אלהים זרע אחר וגו’ רבי תנחומא בשם רבי שמואל אמר נסתכלה אותו זרע שהוא בא ממקום אחר ואי זה זה מלך המשיח תחת הבל כי הרגו קין מחטייה של הבל נהרג קין לשני אילנות שהיו סמוכין זה לזה פכרה רוח את אחד מהן ונפל על חבירו ופכרו כך תחת הבל כי הרגו קין מחטייה של הבל נהרג קין

“Rabbi Tanchuma said in the name of Rabbi Samuel, Eve had respect to that Seed which is coming from another place. And who is this? This is the Messiah, the King.”

Furthermore, RaDaK – Rabbi David Kimchi says:

“As Thou wentest forth for the salvation of Thy people by the hand of The Messiah the Son of David, who shall wound Satan, the head, the king and prince of the house of the wicked.”

From this we understand that the Promised Seed is referring to Mashiach.

So then we learn this verse is referring to Mashiach as well:

Genesis 3:16
אל-האשה אמר הרבה ארבה עצבונך והרנך בעצב תלדי בנים ואל-אישך תשוקתך והוא ימשל-בך

Genesis 3:16
Unto the woman He said: I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

As a side note it’s interesting how in unaccented Hebrew it says “אל-אישך“. “G-d your husband.” Just an interesting note. But going onwards to my point:

Who is this ish called “אישך” “your man/husband”?

If referring to Mashiach, then it is written:

Exodus 15:3
יהוה איש מלחמה יהוה שמו

Exodus 15:3
HaShem is a man of war, HaShem is His name.

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