For this MALKITZEDEK MELECH SHALEM KOHEN L’EL ELYON, the one "having met Avraham Avinu ACHAREI SHUVO ("after returning") from the slaughter of "the kings and having blessed him", BERESHIS 14:17-20)
With whom also "AVRAHAM avinu apportioned MA’ASER MIKOL (a tithe of everything." As for his Name, it is rendered "King of Tzedek (Righteousness)" and then also "Melech of SHALOM."
Without Av, without Em, without Yichus, having neither a techillah (beginning) leyamim (to days) of him nor a Ketz HaChayyim, but resembling HaBen HaElohim, he remains a “kohen perpetually,” (Ps 110:4).
Now consider how great among the Gedolim this one was to whom also Avraham Avinu gave from his booty a ma’aser (tithe).
And the ones of the Bnei Levi have received the Kehunah (Priesthood) and they have a mitzvah to collect the ma’aser (tithe) from the Am Brit, and they have this mitzvah according to the Torah, that is, to collect from their achim, though these also are descended from the loins of Avraham Avinu.
But, this man, though not tracing his descent from them, has received ma’aser (tithe) from Avraham Avinu and has given a bracha to the one having the havtachot (promises).
Now it is beyond all argument that the greater gives a bracha to the lesser.
Notice, in one case, ma’aser are received by mortal men; in the other case, ma’aser are received by one of whom we have solemn eidus (testimony) that hu Chai ("he lives!").
One could even go so far as to say that even Levi, who receives ma’aser, has paid ma’aser through Avraham Avinu,
For Levi was still in the loins of his ancestor Avraham when Malki-Tzedek met Avraham Avinu.
Now if shleimut (completeness) had been attainable through the Kehunah of Levi?for under it came the Mattan Torah (giving of the Torah) to the Am Brit?what further need would there have been to speak of another KOHEN arising "according to the order of Malki-Tzedek" TEHILLIM 110:4) rather than "al divrati Aharon"?
For when there is a "changing of the guard" of the Kehunah (Priesthood), this behechrach (necessarily) also affects the Torah [Isa 42:4].
For the One about whom these things are said belonged to a different shevet (tribe), from which no one has officiated at the Mizbe’ach.
For it is ugeret (easily seen, evident) that Rebbe, Melech HaMoshiach Adoneinu was descended from Yehudah, and in connection with that shevet (tribe), Moshe Rabbeinu said nothing about kohanim.
And it is even more evident if another Kohen arises resembling Malki-Tzedek,
One who became a kohen, not by means of a mitzvat haTorah concerning yichus (lineage), but according to the gevurah of a Chayyei Ein Sof (Endless Life).
For of Rebbe, Melech HaMoshiach comes the solemn eidus, "ATAH KOHEN L’OLAM AL DIVRATI MALKI TZEDEK" ("You are a kohen forever according to the order of Malki Tzedek" TEHILLIM 110:4).
For, on the one hand, there is an abrogation of an earlier mitzvah because of its weakness and ineffectuality
—For the Torah brought nothing to shleimut (perfection); on the other hand, there is the mavo (introduction) of a tikvah tovah yoter (a better hope) through which we draw near to Hashem—
This was attested with a shevu’ah (oath); for others who became kohanim were installed in the office of kehunah without a shevu’ah;
But the Rebbe, Melech HaMoshiach became a kohen with a shevu’ah (oath) through the One saying to Him, "Hashem has made an oath and will not change his mind, You are a kohen forever" [TEHILLIM 110:4].
According to such a shevu’ah of Hashem, Rebbe, Melech HaMoshiach Yehoshua has become the arev (surety, guarantee) of a tovah yoter HaBrit.
Not only this, but it was the fact that the former kohanim were many in number, because mavet prevented them from continuing in the office of kehunah.
But because Rebbe, Melech HaMoshiach continues l’olam (forever), he has an unchangeable Kehunah.
From which also he is able to completely deliver to the Geulah (Redemption) and Yeshu’at Eloheinu the ones approaching Hashem through him, als (since) he has Chayyei Ein Sof (Endless Life) and always lives to intercede in techinnah (supplication) for them.
For such was for us, indeed, a bekavod (suitable) Kohen Gadol, chasid, tamim, tahor, nivdal from chote’im (separated from sinners) and exalted above HaShomayim;
A Kohen Gadol who does not have daily need—as do the other Kohanim Gedolim—on the one hand, to offer up zevakhim for his own averos, and then to offer up zevakhim for the averos of the Am Brit. For this Kohen Gadol offered up himself [Isa 53:10], once and for all.
For the Torah of Moshe Rabbeinu appoints Bnei Adam as Kohanim Gedolim, Bnei Adam with frailties, but the dvar HaShevu’ah [Ps 110:4], which came later than the Torah of Moshe Rabbeinu, appoints HaBen [Ben HaElohim Moshiach] who came to shleimut (completeness) l’Olam.