The I Am of the Amidah.

[John D. Brey]

The prophet's oracle will both answer that question and give the actual name of the messianic son of David.

. . . He shall be called the Lord our Righteousness.

Jeremiah 23:6, and 33:16.
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In Hebrew, the statement above says that the messianic son of David will be the called the Lord, our Tzaddik. Tzaddik mean "righteous," "righteousness," or the "righteous one." Tsaddic is a Hebrew letter, tsaddi צ. According to Rabbi Yitzchak Ginsburgh, "Tzadik (צידיק) is numerically equivalent to צד ימין, the `right side.'"

Jeremiah is straining to say something more than just that Messiah will be a, or our, Tsaddik. He repeats the appellation above at least twice, as though he knows it's hiding something important. He's like (or is) an oracle prodding his subjects to think, concentrate, relate, since an oracle never reveals things explicitly. That's not how a parabolic or oracular revelation works. The oracle can only prod and push. He or she can't reveal the revelation. They, the oracles, don't even know the meaning of the parables themselves; they're a conduit for it, an interface between the revelation and the subject. Whether at Delphi, or Jerusalem, the oracle can only set the stage.



John

 

[John D. Brey]

Jeremiah is straining to saying something more than just that Messiah will be a, or our, Tsaddik. He repeats the appellation above at least twice, as though he knows it's hiding something important. He's like (or is) an oracle prodding the subject to think, concentrate, relate, since an oracle never reveals things explicitly. That's not how a parabolic or oracular revelation works. The oracle can only prod and push. He or she can't reveal the revelation. They, the oracles, don't even know the meaning of the parables themselves; they're a conduit for it, an interface between the revelation and the subject. Whether at Delphi, or Jerusalem, the oracle can only set the stage.

There I shall cause David's horn to spring up צמיח; there I have set in order a lamp for my anointed.

The Hirsch Tehillim, Psalms 132:17.​

The "there" in Psalms 132:17 is Tzion; in Tzion ציון David's messianic son will "sprout" צמח; there (Tzion), a particular "lamp" is ordained for God's messiah משיח who is translated above as the "anointed." The previous verse, 132:16, says that God will cloth the priests of Tzion with salvation ישע. And earlier, verse 9, these same priests will be clothed not just with salvation, ישע, but also with "righteousness," tsaddik צדק. Rabbi Hirsch comments on this strange clothing:

When the priests of Tziyon (verse 9) will clothe themselves with the צדק [righteousness, tsaddik] taught and demanded by the Law of God, then God will also invest them with ישע [salvation], with the maximum power of perfect human "being" and life. ישע [salvation] is a result of צדק [righteousness], and its relation to צדק is the same as that of the positive garments of the high priest to the more negative garments of the ordinary priests.​

Wearing Yeshua, salvation, is greater than wearing the normal garments of the priesthood. In fact, wearing Yeshua is like wearing the garment only the high priest was allowed to wear, i.e., the Chosen חשן worn around his neck, between his breasts, as the light of salvation and righteousness. Rabbi Hirsch, the Psalms, and Jeremiah, are establishing a relationship between the "Lord our Righteousness (or Tsaddik)", a "sprout" צמח, and a particular lamp.

In those days shall Judah be saved ישע. . . [And so] shall he be called the Lord our Righteousness [and Salvation].

Jeremiah 23:6 and 33:16.​

John

 

[John D. Brey]

There I shall cause David's horn to spring up צמיח; there I have set in order a lamp for my anointed.

The Hirsch Tehillim, Psalms 132:17.​

The "there" in Psalms 132:17 is Tzion; in Tzion ציון David's messianic son will "sprout" צמח; there (Tzion), a particular "lamp" is ordained for God's messiah משיח who is translated above as the "anointed." The previous verse, 132:16, says that God will cloth the priests of Tzion with salvation ישע. And earlier, verse 9, these same priests will be clothed not just with salvation, ישע, but also with "righteousness," tsaddik צדק. Rabbi Hirsch comments on this strange clothing:

When the priests of Tziyon (verse 9) will clothe themselves with the צדק [righteousness, tsaddik] taught and demanded by the Law of God, then God will also invest them with ישע [salvation], with the maximum power of perfect human "being" and life. ישע [salvation] is a result of צדק [righteousness], and its relation to צדק is the same as that of the positive garments of the high priest to the more negative garments of the ordinary priests.​

Wearing Yeshua, salvation, is greater than wearing the normal garments of the priesthood. In fact, wearing Yeshua is like wearing the garment only the high priest was allowed to wear, i.e., the Chosen חשן worn around his neck, between his breasts, as the light of salvation and righteousness. Rabbi Hirsch, the Psalms, and Jeremiah, are establishing a relationship between the "Lord our Righteousness (or Tsaddik)", a "sprout" צמח, and a particular lamp.

In those days shall Judah be saved ישע. . . [And so] shall he be called the Lord our Righteousness [and Salvation].

Jeremiah 23:6 and 33:16.​

The light prepared for the messianic son of David is represented by the Chosen worn by the high priest. That ornament was adorned with precious stones that lit up as an oracle called the urim and thummim (which in translation is the ner tamid, the "everlasting light"). The precious stone were attached to a pouch into which was placed the tetragrammaton. The tetragrammaton was behind the precious stones of the Chosen (worn between the breast of the high priest) presumably producing the source for the light shown through the precious stones of the oracle. The tetragrammaton is like the filament of the everlasting light. The tetragammaton is like the filament of the ner tamid.

In respect to Jeremiah 23:6, Redak says: "That he shall be called---literally, that he shall call him, viz. that Israel shall call the Messiah [the Lord is our righteousness]". Rashi and Mezudath David say: "The Lord will vindicate [redeem or save] us during this one's day." All of which relates directly to the Chosen of the high priest. The clothing worn by all the priests of Tzion is equivalent to the Chosen of the Levitical kohen gadol כהן גדול. All the priest of Tzion wear what's signified by the Chosen of the kohen gadol (of the Levitical priesthood) as opposed to its being worn by the Levitical high priest alone. Rabbi Hirsch has been quoted relating that being clothed with Yeshua, or ישע, is equivalent to being clothed with the clothing of the Levitical high priest. Psalms 132:16 says point blank that all the priests of Tzion will be clothed with Yeshua. All of the priests of Zion will wear the equivalent of the Chosen of the high priest of the Levitical order of the priesthood.



John