Could Jesus literally follow “the [priestly] order of Melchizedek”?

Could Jesus literally follow “the [priestly] order of Melchizedek”?

Could Jesus be literally following “the order of Melchizedek”? How could such thing be possible? It is true that the New testament claims Jesus allegedly followed the [obscure] priestly order of Melchizedek (“So also Christ glorified not himself to be made an high priest; but he that said unto him… THOU ART A PRIEST FOR EVER AFTER THE ORDER OF MELCHISEDEC” - Hebrews 5: 5-6, King james Bible).
But the N. T. also states that Jesus was the believer’s own Passover sacrifice (“Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. FOR EVEN CHRIST OUR PASSOVER IS SACRIFICED FOR US”- 1 Corinthians 5: 7, King James Bible).
Therefore, we must ask ourselves the following question: where do we find Moses Law ever stating that Melchizedek’s order included a Passover sacrifice?
In addition, we must realize that Melchizedek couldn’t possibly be a Hebrew [as we are never told he was a biologically offspring of Abraham, the first person ever called a Hebrew].
Moreover, Melchizedek lived several centuries before the Exodus. So there was no reason for him to celebrate a Passover sacrifice he was never part of.
Finally, when it comes to Jesus (peace and blessings be upon him), the fact is that no sincere Hebrew believer would ever claim to be free from sin [perfectly obeying God’s Law], while at the same time following a priestly order different from the one commanded by God’s Law-- the Levitical priesthood operating at the Holy Temple (the only place where Jews were allowed to offer sacrifices). As is written:
“BUT IN THE PLACE WHICH THE LORD SHALL CHOOSE IN ONE OF THY TRIBES, THERE THOU SHALT OFFER THY BURNT OFFERINGS, AND THERE THOU SHALT DO ALL THAT I COMMAND THEE”- Deuteronomy 12: 14, King James Bible.

What is the true meaning of the verse that goes on to say: “Thou art a priest for ever after the order of Melchizedek”?

Reformed Samaritanism teaches that Moses was the greatest of all men; the only man upon whom God’s glory permanently shone (“And the children of ISRAEL SAW THE FACE OF MOSES, THAT THE SKIN OF MOSES' FACE SHONE: and Moses put the vail upon his face again, until he went in to speak with Him”- Exodus 34: 35, King James Bible).
But if Moses was so great, and so ideally fit to be followed by the Hebrew multitude, then why wasn’t he formally appointed to be king of Israel? Well, the reason has to do with the fact that God’s plan was for the Hebrew kings to sprang from the tribe of Judah (“THE [ROYAL] SCEPTRE SHALL NOT DEPART FROM JUDAH, nor a lawgiver from between his feet... ”- Genesis 49: 10, King James Bible).
And since Moses belonged to the tribe of Levi [whose divine task wasn’t to be political leaders, but rather spiritual ones], Moses wasn’t allowed to be Israel’s political king. Yet, so that we are not tempted to think that Moses wasn’t fit for royalty [keep in mind that Moses grew up in Pharaoh’s palace! ], Torah portrays him as being “king of Jeshurun”. As is written: “Moses commanded us a Law, even the inheritance of the congregation of Jacob. AND HE WAS KING IN JESHURUN... ”- Deuteronomy 33: 4-5, King James Bible.
And what is Jeshurun? It is the allegorical (or “spiritual” counterpart of national (or “political”) Israel. So, technically speaking, Moses wasn’t king over national Israel [as he had no personal guard, collected no tax of his own army, and often allowed the Israelite leadership to openly rebel against him], but Moses was definitely king over “Jeshurun” (those who, whether Hebrew or gentiles, faithfully followed him as their spiritual leader).
Curiously, just as Moses [being part of the priestly tribe] was worthy of kingship, so did David [being part of the Royal tribe of Judah] was worthy of priesthood. Unfortunately, no member of Judah’s tribe was allowed to become a Hebrew priest [as the latter was reserved for the tribe of Levi].
But, so that we aren’t tempted to think that king David wasn’t fit for priesthood, Hebrew Scripture portrays him as being a priest according to the manner of “Melchizedek”; the latter being a priesthood for non Hebrew people, as if to say, “Coming for the tribe of Judah, king David was prevented from becoming priest of the Hebrew people, but had David been a non Hebrew person, he would have been fit to become not only king, but even a high priest, just as it had been the with Melchizedek [a former king of Jerusalem, back when the city’s name was “Salem”].
As is written: “The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies… The Lord hath sworn, and will not repent, THOU ART A PRIEST FOR EVER AFTER THE ORDER OF MELCHIZEDEK”- Psalm 110: 2-4, KJB.

El Camino de Santidad que agrada a Elohim (La Autoridad o El Poder Supremo)

La fe Hebrea de nuestro padre Avraham, postula que El Creador (bendito sea) es un Juez de perfecta y absoluta Justicia. Y la consecuencia ló gica de esta premisa es que, el camino que conduce a la salvació n de hombre, tiene que ser tan sencillo y auto-evidente, que nadie pueda reclamar que ha sido injustamente juzgado, por no haber obrado en base a una verdad a la cual nunca tuvo acceso, o una que estuvo fuera de su alcance o comprensió n.
Por esto dice la Escritura: “… y será llamado Camino de Santidad; no pasara inmundo por é l, sino que El mismo (Dios) estará con ellos; el que anduviere en este camino (de Santidad) por torpe que sea, no se extraviara. No habrá allí leó n, ni fiera subirá por el…”- Isaí as 35: 8.
Cuando un hombre carece de todo sentido, decimos que ese hombre “es mas torpe que una burra (asna)”. En otras palabras, el Camino de Santidad que describe la Escritura, debe ser tan auto-evidente, que hasta una torpe asna (que carece de todo raciocinio) podrí a entenderlo. Pero, ¿ como hacemos “entender” a un asna?
¿ Como logramos que haga lo correcto? ¡ Muy sencillo! Simplemente utilizamos “un palo”. Es decir, le mostramos (por asociació n) que, si hace lo malo, será castigada (con el palo). De este modo, modificamos su conducta, y la hacemos comprender que su bienestar futuro depende de que no haga mal alguno (segú n lo determinado por su amo).
¿ Confirma esto la Escritura? ¡ Definitivamente! Vera, a pesar de ser una bestia irracional, el asna de Balaam entendí a que su amo le llevaba por un camino de maldad, pues (en su codicia por las riquezas), se dirigí a a maldecir al pueblo Hebreo; un pueblo que no habí a hecho mal alguno a Balaam, ni tampoco a su asna.
Así, la bestia decide detenerse, y echarse debajo de Balaam. Entonces, este procede a castigarla con un palo. Pero la realidad era que, quien merecí a ser castigado, era Balaam; y no su inocente asna. Es que Balaam seguí a el camino de la maldad (se comportaba como lo hacen el leó n y las fieras, que hacen dañ o a aquellos que no les han hecho dañ o alguno), mientras que la torpe asna seguí a el Camino de Santidad (que consiste en no hacer dañ o a nadie, particularmente a aquellos que no nos han hecho dañ o a nosotros).
Era la sabia asna, la que encarnaba el camino de los redimidos, que la Tanak describe diciendo: “… no afligirá n, ni hará n mal en todo mi santo monte…”- Isaí as 65: 25. Por eso el asna reprende a Balaam, recordá ndole que, aunque este habí a cabalgado sobre ella durante tanto tiempo, esta nunca le habí a pagado con mal.
Y es por esto que tambié n el á ngel reprende a Balaam, mostrá ndole que, a diferencia del justo proceder de su asna (que tuvo temor de Dios, y se aparto del mal camino), su camino era perverso; como está escrito:
“… he aquí yo he salido para resistirte, porque tu camino es perverso delante de mi”. El asna me ha visto (ha entendido mis caminos), y se ha apartado (del mal)… y si no se hubiese apartado, yo tambié n ahora te matarí a a ti (que insistes en hacer mal a tu pró jimo israelita), y a ella (que rehú sa hacer dañ o a nadie) dejarí a viva”- Num. 22: 32-33.
En resumen, el Camino de Santidad que complace al Creador (bendito sea), consiste en no hacer dañ o a nadie- no hacer dañ o a nuestros padres; no hacer dañ o a nuestro pró jimo; no hacer dañ o a nuestro Dios; y ni siquiera hacernos dañ o a nosotros mismos.
Es por esto que la hermana tradició n Judí a cita al sabio Hillel (paz sea y bendició n sean sobre el) resumiendo la fe con el siguiente enunciado: “Aquello que serí a odioso para ti (aquello que no te gustarí a que te hiciesen a ti mismo) no lo hagas tu a tu pró jimo. Esto es toda la Torah. El resto, es solo comentario; ve ahora y apré ndelo”- Shabbat 31a.
Esto tambié n explica la razó n para que la Escritura resuma todo la fe diciendo: “Apá rtate del mal, y haz el bien, y vivirá s para siempre”- Salmo 37: 27.