The Concealed Light

The Concealed Light: Names of Messiah In Jewish Sources
by Tzvi Sadan [Vine of David, 2012]

Book review by: Darren Huckey
Available at: Vine Of David

They say that quite often big things come in small packages. This is definitely the case with Tsvi Sadan’s, The Concealed Light. It is the most recent publication put forth by Vine of David, a ministry arm of First Fruits of Zion that specializes in early Messianic Judaism and the development of Messianic liturgical resources. Committed to excellence in both academic integrity and aesthetic presentation, Vine of David pushes the envelope in their latest offering. First, let me introduce you to Dr. Sadan.

“Dr. Tsvi Sadan is uniquely qualified as the author of this book. Born in Israel, where he currently resides, he holds a Ph.D. in Jewish History from the Hebrew University of Jerusalem and has researched Jewish and Christian views of the Messiah for more than twenty years. Tsvi has taken on the task of becoming familiar with traditional Jewish materials. In this book he draws on this knowledge to give a picture of the Messiah found in Jewish literature but known to few Jews and fewer Christians.” He also had an article published in the latest issue of Messiah Journal, entitled Halachic Authority in the Life of the Messianic Community.

Now, let us move into the actual book.

Acher (Different), Even (Stone), Adoni (My Lord), Or (Light), Ar’yeh (Lion)… The list goes on from Alef (א) to Tav (ת). These are the names of the Messiah of Israel according to what the sages have derived from the Holy Writ. In this beautifully crafted book, you will find one hundred and one names in all, each presented in Hebrew with their English translations, explained in laymen’s terms by native Israeli and Hebrew scholar Tsvi Sadan. In The Concealed Light, Sadan goes deep into familiar rabbinic sources, such as the Talmud, Midrash Rabbah, Sifrei, Pesikta Rabbati, Zohar, etc. to pull obscure references to Messianic titles expounded upon by the sages, and clearly explain the significance of each one. But then he takes it one step further by delving into little known sources such as Sefer Yeshu’ot Meshicho and the Perushei Siddur HaTefillah laRokeach—many of which are only available in Hebrew—to bring out even more insights into the Messianic identity as affirmed by Judaism.

Here is a sampling of the amazing research he has pulled together for this:

Orphan

“‘We have become orphans without a father (Lamentations 5:3 NAS). … God said to Israel: ‘You have said to me, “We have become orphans without a father”; therefore the redeemer I will bring from among you has no father, for it is said … “Today I have begotten You””’ (Psalm 2:7). [He] “concluded from this that their Messiah … has no human father” (Sefer Yeshu’ot Meshicho). (page 116)

Olive

“‘Oil … for the light’ (Exodus 27:20)—this is King Messiah, who is also called ‘Green Olive Tree’ (Jeremiah 11:16). [He is called] ‘pure oil’ (Exodus 27:20) because he will light up the darkness for Israel, as it says: ‘That You may say to the prisoners, Go forth’ (Isaiah 49:9), and it also says, ‘The Gentiles shall come to your light’ (Isaiah 60:3)” (Otzar Midrashim, 138). (page 75)

Gold

“On ‘one day which is known to the LORD’ (Zechariah 14:7)—that day is a day of vengeance, when the Holy One, blessed be he, intends to wreak vengeance upon other nations. When he does, then ‘I will make a man more precious than gold’—this is King Messiah, who will transcend and be more precious than all the inhabitants of the world, all of whom will worship and bow down before him, as is written: ‘Those who dwell in the wilderness will bow before Him … The kings of Tarshish and of the isles will bring presents’ (Psalm 72:9-10)” (Zohar, Vayera, 107b). (page 186-187)

Glorious

In an outstanding Jewish commentary from the ninth century CE on Psalm 36:9, “In Your light we see light,” the author offers an imaginary conversation between God, Satan, and Messiah which reflects his own understanding of who is Messiah and what is his role. In this conversation, Satan attempts to deter God from honoring Messiah. Challenged, God asks Messiah what he intends to do in light of the suffering inflicted upon him because of those whom he came to save, and the Messiah answers:

“Master of worlds, with the joy of my soul and the pleasure of my heart, I accept upon myself that none from Israel will perish and that not only the living will be saved in my day but also those hidden in the soil…and not only those will be saved, but all hosts whom you have thought to create but have not. This is what I desire, this is what I accept upon me” (Pesikta Rabbati, 36). (page 120-121)

The Sages on The Servant

Moses ben-Maimon, Maimonides (1135-1204) wrote to Rabbi Jacob Alfajumi: Likewise said Isaiah that He (Messiah) would appear without acknowledging a father or mother: “He grew up before Him as a tender plant and as a root out of a dry ground” etc. (Isaiah 53:2).

Talmud, Sanhedrin 98b: Rav said: The world was created only on David’s account. Samuel said: On Moses account; R. Johanan said: For the sake of the Messiah. What is His [the Messiah’s] name? - The Rabbis said: His name is “the leper scholar,” as it is written, Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him a leper, smitten of G-d, and afflicted. 

Talmud, Sanhedrin 98b: Messiah... what is His name? The Rabbis say, “the leprous one”; those of the house of the Rabbi say: “Cholaja” (the sickly), for it says, “Surely He has borne our sicknesses” etc. (Isaiah 53:4).

Targum Jonathan (4th Century) gives the introduction on Isaiah 52:13: “Behold, My servant the Messiah...” 

Three

"Here is the secret of two names combined which are completed by a third and become one again. 'And G-d said Let us make Man.' It is written, 'The secret of the L-rd is to them that fear him.' (Psalm 25:34). That most reverend Elder opened an exposition of this verse by saying '"Simeon Simeon, who is it that said: 'Let us make man?' Who is this Elohim?"' With these words the most reverend Elder vanished before anyone saw him... Truly, now is the time to expound this mystery, because certainly there is here a mystery which hitherto it was not permitted to divulge, but now we perceive that permission is given."

One, Three, Five

When they encountered the textual oddity of the plural word Elohim, which is used thousands of times in Tanakh to refer to HaShem, the Sages seemed well aware of the divine revelation of the unified G-d. This mysterious moniker has long been understood by the Sages, as evidenced particularly in the Zohar, to express the various faces of G-d.

The Zohar utilizes five different expressions to refer to the principle of the Unified G-d, or Adonai Echad. They are the tlat rishin or three heads, the tlat ruhin or three spirits, the tlat havayot or three forms of revelation, the tlat shmehin or three names and the talta gvanin, or three shades of interpretation. These Aramaic terms are understood as G-d’s “being”, just as some might use the terms g-dhead, Unity or Trinity in English.

The Zohar (pt.II) asks: “How can these three be One? Are they One only because we call them One? How they are One we can know only by the urging of the Ruach Ha Kodesh and then even with closed eyes.”
The humility expressed here in approaching this mystery “with closed eyes”, or in humble faith, is beautiful, and something of which we would do well to take note.

Great Expectations 2

"Prepare the way! The King Messiah comes... may the mountains abase themselves, may the valleys be filled, may the cedars incline to render him homage. Prostrate yourselves all of you before the Messiah King, and bend your knees before him who is seated at the right hand of the Holy One."  Zohar I. 4b

"Our Rabbis taught: during the last forty years before the destruction of the Temple, the lot for the L-rd (on Yom Kippur) did not come up in the right hand; nor did the crimson-colored strap become white (on the neck of the scapegoat); nor did the western-most light shine; and the doors of the Hekal (Temple) would open by themselves."  Babylonian Talmud, Yoma, 39b

 Selah.

“And let not your imagination give you hope that the grave will be a place of refuge for you; for by force you were formed, and by force you were born, and by force you live, and by force you die, and by force you will in the Hereafter have to give account and reckoning before the supreme King of kings, the Holy One, blessed be He.”  Talmud, Pirke Aboth 4:29

Great Expectations

Let's examine just some of the many Messianic prophecies (hidden in plain sight) within various rabbinic texts. How closely do these ancient expectations align with what we see in those of the Tanakh and Brit Chadasha concerning the Messiah of Israel?

"The heavens and the earth will listen to His Messiah, and none therein will stray from the commandments of the holy ones. Seekers of the L-rd, strengthen yourselves in His service! All you hopeful in your heart, will you not find the L-rd in this? For the L-rd will consider the pious and call the righteous by name. Over the poor His spirit will hover and will renew the faithful with His power. And He will glorify the pious on the throne of the eternal Kingdom. He who liberates the captives, restores sight to the blind, and straightens the bent." 4Q521, Dead Sea Scrolls 

"In the generation when Messiah comes, young men will insult the old, and old men will stand before the young, giving them honor; daughters will rise up against their mothers, and daughters-in-law against their mothers-in-law. The people shall be dog-faced, and a son will not be abashed in his father's presence. In the generation of Messiah's coming impudence will increase, esteem will be perverted, the vine yield its fruit, yet shall wine be dear, and the Kingdom will be converted to heresy with none to rebuke them. The son of David will not come until the whole world is converted to the belief of the heretics." from the Babylonian Talmud, Tractate Sanhedrin 97a