1. Whenever we talk about the concept of Messiah, or in Hebrew: משיח (Moshiach), it needs to be understood. We can use the Torah as the fundamental definition of that idea. When we invest in a definition, it is critical to understand how we view the Torah, and how it impacts on the definition (See "We Heard G-d Speak for a precise analysis of this idea). The definition is fundamental to the entire concept of Messiah.
2. The first time משיח appears anywhere in the Torah is not in its current form but rather as: משחה: in Exodus 25:6:
שמן, למאר; בשמים לשמן המשחה, ולקטרת הסמים. (שמות כה, ו)
Oil, for illumination, spices for the anointment oil and the aromatic incense. (Shemos 25:6) [translation from: Sherman, N, (ed.) (1994) "The Stone Edition, the Chumash", Brooklyn, NY, Mesorah Publications, pp. 444-5]
We see therefore that the meaning of the word Moshiach or Mashchah has to do with anointing with oil, or being anointed with oil. Specifically, this oil is the same oil used to light the Menorah. This is the best, purist, untainted olive oil, from the first fruits, and first drops of oil, that have been untouched by impure hands, pristine and pure. For further elaboration see Exodus 30:22-33.
4. Every time the word is used, is in the context of anointing. For example: King Cyrus (in Hebrew Coresh):
3. The Torah uses the term in reference to an anointed Priest:
אם הכהן המשיח יחטא, לאשמת העם: והקריב על חטאתו אשר חטא פר בן-בקר תמים, לה'--לחטאת. (ויקרא ד.ג)
אם הכהן המשיח יחטא, לאשמת העם: והקריב על חטאתו אשר חטא פר בן-בקר תמים, לה'--לחטאת. (ויקרא ד.ג)
If the anointed Kohein (Priest) will sin, bringing guilt upon the people; for his sin that he committed, he shall offer a young bull, unblemished, to Hashem as a sin-offering.[translation from: Sherman, N, (ed.) (1994) "The Stone Edition, the Chumash", Brooklyn, NY, Mesorah Publications, p. 557]
4. Every time the word is used, is in the context of anointing. For example: King Cyrus (in Hebrew Coresh):
א כה-אמר ה', למשיחו לכורש אשר-החזקתי בימינו לרד-לפניו גוים, ומתני מלכים, אפתח לפתח לפניו דלתים, ושערים לא יסגרו. (ישעיהו מה, א)
So said Hashem to His anointed one, to Cyrus, whose right hand I held, to flatten nations before him, and the loins of kings I will loosen, to open portals before him, and gates shall not be closed. (Yeshayahu 45:1) Judaica Press Tanakh
5. Thus when we see the verse in Daniel:
ותדע ותשכל מן-מצא דבר, להשיב ולבנות ירושלם עד-משיח נגיד--שבעים, שבעה; ושבעים ששים ושנים, תשוב ונבנתה רחוב וחרוץ, ובצוק, העתים. (דניאל ט, כה)
And you shall know and understand that from the emergence of the word to restore and to rebuild Jerusalem until an anointed king [shall be] seven weeks, and [in] sixty-two weeks it will return and be built street and moat, but in troubled times. (Doniyel 9:25) Judaica Press Tanakh
The parallel is striking - we see the definition defined in Exodus - anointing. In Exodus 30:22-33, Aharon (Aaron) the Kohein Gadol (High Priest), was anointed with oil. We see in Isaiah that Coresh is anointed, and we see in Daniel that the anointed king returns, to rebuild Jerusalem. That king is Coresh mentioned in Isaiah.
We therefore see something fundamental - a Messiah type figure is not at all mentioned in connection with prophecy at all. Rather, the word itself tells us that anyone who is anointed with oil is referred to as Moshiach - which means anointed one.
We don't really see from the Torah, nor the Tanakh a concept per se of a Messiah - Moshiach - a person that performs key actions that identify him as the Moshiach. What we do see is that certain verses in the Prophets and Writings, that can be interpreted to be referring to the Moshiach; however they don't have to be. It is only the Oral Tradition that was passed by G-d to Moses and the Jewish people, that particular verses in the Torah refer to the Moshiach.
Thus the Talmud (Gemara Berachos 12b) talks about a Messianic Age. The Talmud (Gemara Berachos 29a) Talks about the son of Yishai (Jesse) that being Dovid, G-d's servant rebuilding the city of Jerusalem, and the Holy Temple.
With this in mind; we can now turn to the Tanakh. When we look to the Tanakh to see if there is a hint to a Moshiach that will bring about the redemption of the world, we have to say to ourselves the following: "In order for a verse to be Messianic, it needs to be known to be Messianic, therefore if any verse that the Oral Tradition of the Jewish people labels as "Messianic" then that verse or set of verses, refers to the Messiah and end of days;" then we need to ask: "Does this verse meet that criteria?"
One may interject and ask: "Wait a second, why can't we simply interpret the text as we see fit?" If that was actually true, then G-d would not have been so meticulous in providing His Own interpretation. The fact that G-d wanted the people to turn to the Spiritual Leaders of each generation (Exo 18:25-26, Deut 17:8-13), to ensure Jewish survival, that the Rabbis, Judges and Priests would be the Spiritual leaders and enable the people to become closer to G-d and see that the Torah is transmitted through them; the Torah's interpretation was given orally. Thus, G-d's written word is written in the Torah, and G-d's interpretation is embodied in the Oral Torah (see Leviticus 26:46). For more clarification see "We Heard G-d Speak".
One may interject and ask: "Wait a second, why can't we simply interpret the text as we see fit?" If that was actually true, then G-d would not have been so meticulous in providing His Own interpretation. The fact that G-d wanted the people to turn to the Spiritual Leaders of each generation (Exo 18:25-26, Deut 17:8-13), to ensure Jewish survival, that the Rabbis, Judges and Priests would be the Spiritual leaders and enable the people to become closer to G-d and see that the Torah is transmitted through them; the Torah's interpretation was given orally. Thus, G-d's written word is written in the Torah, and G-d's interpretation is embodied in the Oral Torah (see Leviticus 26:46). For more clarification see "We Heard G-d Speak".
