What is the definition of the word Messiah and from where does it
originate? We get our English word Messiah from the Hebrew verb
mashakh - a process of painting, besmearing, or anointing a
person or an object with oil. The Hebrew anointing was in part a legal
procedure implemented in conjunction with the ordination and consecration
of a priest or king within Israel's tribal community. Ordination is
represented by the Hebrew words [mileiat et yaddim] which means
"to fill the hands". Academics define "fill the hand" within
the context of the chosen receiving a staff, scepter, or some sort of hand
held symbol in relation to their office. More than likely, the prophet was
used a mediator to transmit G-d's spirit to the chosen one in preparation
for his new role as king or priest. Keep in mind the Hebrew word "meleit"
means "to fill". We often hear the expression "filled with anger" or
"filled with joy," the body being analagous to a vessel that captures a
spirit or emotion. In the anointing the "filling" is of G-d's spirit. The
hands identified by the Hebrew "yaddim" expresses how man accomplishes any
given work. The filling of G-d's spirit puts the anointed in a position to
make the world a better place by directing his hands towards worldly
endevors blessed by devine association. Consecration [kidash] could
be defined by the process of washing and clothing the priest"
rendering him "holy" [Hebrew-kadosh] and "set apart"
for sanctuary service.
In the book Path of the KABBALLAH, the
late Dr. David Sheinkin’s words of enlightenment continue to teach
and resonate in the land of the living.
First, the Hebrew term
is Moshiach – literally, “anointed one", the one who is
"anointed”. In biblical days, the prophets would anoint special
individuals, such as one who was to be king. The Hebrew king was always
anointed by a prophet. Therefore, Jewish tradition has it that the
Moshiach [Messiah] is to be a king and is to be anointed by a prophet.
Path of the KABBALAH By Dr. David
Sheinkin
The Torah A Modern Commentary, discusses the
practicality of the anointing process.
"A common procedure in
antiquity to induct priest or kings into office. Anointing oil was a
symbol of well being, and for the well-to-do (especially in later Rome)
its daily use was a part of the good life. Pouring oil on the head of the
chosen in a special ceremony became the sign for his having been favored
by or set apart for the deity.
THE TORAH A MODERN COMMENTARY W.G. PLAUT
Dr.
Sheinkin writes that the Hebrew king was “always” anointed by a
prophet of G-d. The Torah A Modern Commentary understands the anointing to
be a “sign” that a priest or king had been installed into an
official position within the community. One can appreciate by these two
sources that the anointing process would “always” follow a
consistant regiment. We will discover that in every instance the chief
component in the Hebrew anointing was olive oil. Without the oil there
could be no priest, no king, and most important, no Messiah. It is
imperative that we keep in mind that it is the oil [Hebrew-shemen]
that is applied or poured upon the head of one whom G-d designates by
means of His prophet that entitles the chosen one as “Moshiach-Messiah” or
anointed one.
The oil that was used in the anointing separated it
from all other perfumes making it a unique formula prescribed for one very
special purpose. The mixing of this special ointment began with carefully
selected spices blended according to precise specifications that Moses
received from G-d. In the book of Exodus we read:
22 The LORD said to Moses, 23 “Take the best spices: five
hundred weight of free- flowing myrrh; half that amount, that is, two
hundred and fifty of fragrant cinnamon; two hundred and fifty of fragrant
cane; 24 five hundred of cassia-all according to the standard of the
sanctuary weight; together with a hin of olive oil, perfumed ointment
expertly prepared.
Exodus 30:22-25
Maimonides, the 12th century
Jewish scholar writes regarding this ancient recipe.
The
anointing oil (Exodus XXX. 22-23) served a double purpose: to give the
anointed object a good odor, and to produce the impression that it was
something great, holy, and distinguished, and better than other objects of
the same species; it made no difference whether that object was a human
being, a garment, or a vessel. All this aimed at producing due respect
towards the Sanctuary, and indirectly to G-d.
Moses Maimonides Guide for the PERPLEXED
We
are able to ascertain that the anointing oil had a unique aroma that
couldn't be mistaken from any other perfume. The aroma would always be
associated with temple service or the induction of a king. Maimonides
says, “all of this was aimed at producing due respect towards the
Sanctuary, and indirectly to G-d.” The Torah is very careful to
protect the integrity and holiness of this very special oil. The
Israelites were warned that this unique perfume was only to be used under
certain conditions and was not to be applied to any personal anointing of
the body.
31 To the Israelites you shall
say: As sacred anointing oil this shall belong to me throughout your
generations. 32 it may not be used in any ordinary anointing of the body.
33 Whoever prepares a perfume like this, or whoever puts anything like
this on a layman, shall be cut off from his kinsmen.
Exodus 30: 31,32
Obviously, special attention
was given as to the ingredients as well as to whom or what the oil was
applied. Any vulgar variations would result in one being
“separated” [Hebrew-karet] from G-d’s chosen people. In the
ancient world to be "cut off" [karet] could have more than
one definition, none of which is very pleasing. It could mean to destroy,
maim, sever, or at the very least, to be exiled from ones kinsmen and
losing all heritance with no hope of ever returning. The Torah A Modern
Commentary makes reference to the Hebrew word
(karet):
Cut off from his kin. This punishment (karet) is
often mentioned in the Torah, but what it meant is nowhere specified, That
it was the Hebrew parallel of the Greek ostracism or exile is possible;
however, there is no single incident in the vast array of biblical stories
and histories that specifically describe such forced exiled. Jewish
tradition therefore concluded that karet was a punishment reserved to G-d
who would apply it in His own way and time: by letting the offender die
before his time, or die without offspring, or in some other fashion.
The Torah A Modern Commentary page 634
Why
such strict laws surrounding oil? I am of the opinion that the combination
of various scents produced an aroma that aided the attraction of G-d's
spirit. It is only recently that science recognised a connection between
scent and behavior. The wisdom of the ancient hebrew captures this
ideology by the usage of the hebrew word for spirit [ruach] and
scent[reiach]. The similiarity of the hebrew words hint to a divine
connection. I am convinced this unique heavenly recipe aided in the
reception of G-d's spirit. We know shortly after the prophet Shemu'el
anointed Shaul the spirit of G-d came upon him as he "prophesied". And how
could anyone forget the anointing of David?
"Then Shemu'el took the horn of oil and anointed him in
the midst of this brothers; and the spirit of the L-rd came upon David
from that day forward." 1 Samuel16:13
Now we understand why
the Torah goes to great lengths to protect this heavenly scent. This
should instill in us the importance of the “anointing” and to whom the
title of Messiah [anointed one] is applied. Maimonides recognizes
the practicle importance of the Law concerning the anointing and gaurding
it from any abuse inside or outside the community.
“The reason why
we are not allowed to prepare [for common use] the anointing oil and the
incense is obvious; for when the odour [of the oil and incense] is
perceived only in the sanctuary, the desired effect is great; besides [if
it were allowed for everyone to prepare the anointing oil], people might
anoint themselves therewith and imagine themselves distinguished; much
disorder and dissension would then follow.
MOSE MAIMONIDES THE GUIDE FOR THE
PERPLEXED
Maimonides acknowledges the establishment and
enforcement of G-d’s law regarding the sacredness of the anointing.
Without this important Torah legislation some might anoint themselves and
mislead others into thinking they were a legitimate ruler [Messiah] and in
turn cause great confusion and disorder in the community. All
principalities or kingdoms have laws regarding the appointment of public
servants into various positions within their government. These laws are a
part of a written constitution that protect the appointed official and the
people from any outside claim of authority by any illegitimate
dictatorship. By examining the Holy Torah one can see that the law
regarding the anointing process had more than a few internal safe guards
to protect it from being misused or abused by any person inside or outside
the country.
The first recorded person to having this special oil
poured over his head was a man by the name of Aaron. The person who
anointed Aaron was the prophet Moses. We can say that Aaron was the first
Messiah [mashee’akh-anointed one] anointed by the prophet Moses. It
is important to recognize that the anointing was an external process
carefully administered by the hand of G-d’s prophet to install a priest or
king into his official position within the tribal community. This first
anointing in the Sacred Scriptures established a perfect precedent for the
anointing process and how it is to be administered in the
future.
10 Taking the anointing oil, Moses
anointed and concentrated the Dwelling, [Hebrew- v’ymshach et ha’mishchan
v’et-kal asher bo v’ykadash otam. with all that was in it. 11 Then he
sprinkled some of this oil seven times on the alter, with all its
appurtenances, and the laver, with its base, thus consecrating them. 12 He
also poured some of the anointing oil on Aaron’s head, thus consecrating
him.
Leviticus 8: 10-12
Scripture teaches us that
Aaron, the Tent of Meeting, the ark, the table and all it’s utensils were
anointed, setting it apart as a “holy” [l’kadosham] in preparation
to be used in G-d’s sacred service. Other persons in the Torah were
anointed in like manner. Saul, Israel’s first king was anointed by the
prophet Samuel. David, Israel’s second king was also anointed by the
prophet Samuel. Solomon, David’s son and successor was anointed by the
prophet Nathan. It must be reiterated that these four Messiahs [anointed
ones] Aaron, Saul, David, and Solomon experienced the physical bodily
pouring of a Torah or biblical prescribed oil over their head by means of
G-d’s designated prophet. This ceremonial rite makes one a legitimate
Messiah of his day, officially set apart for a specific task within G-d’s
government or kingdom. Torah sets a legal precedent of the anointing that
must be scriptuely maintained throughout all generations, no
exceptions!
1 Then, from a flask he had with
him, Samuel poured oil [shemen] on Saul’s head; he also kissed him,
saying: Has not the L-RD anointed thee [mashacah] you commander over his
heritage?
1 Samuel 10:1,
13 Then Samuel, with the horn of
oil [shemen] in hand and anointed him [v’yeemashac ] the midst of his
brothers; and from that day on, the spirit of the L-RD rushed upon David.
1 Samuel 16: 13
34 There Zadok the priest and
Nathan the prophet are to anoint him [oo’mashac] king of Israel, and you
should blow the horn and cry,’ Long live King Solomon!’
1 Kings 1:34
2 When you have come in there,
see Yehu the son of Yehoshaphat the son of Nimshi there; and you must come
in and make him get up from the midst of his brothers and bring him into
the innermost chamber. 3 And you must take the flask of oil [shemen] and
pour it out upon his head and say, ‘This is what Y-HVH has said: “I do
anoint [mashach] you as king over all of Yisrael.
2 Kings 9:2,3
By reading these
holy text one is able to confirm that the law established a perfect
pattern for the Hebrew anointing. The sacred anointing was faithfully,
carefully, and consistently adhered to by the prophets, priest’s, and
kings of Israel. It is so very important to understand when someone claims
to be “anointed” they are establishing themselves as a priest and or ruler
over the nation of Israel. When these claims are made outside the realm of
law [Torah] it becomes a threat to G-d’s sovereignty over his people and
His land. As one might imagine the whole issue of the anointing is of
great importance. Any claim to its office puts one into a position as
ruler and or judge not only over the nation of Israel, but potentially the
whole world.
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