Trinity, The Jewish Stumbling Block

The central issue of this ministry and the central issue in any person’s life is understanding the person of Yahshua.

1.        Who is He?

2.        Was He the Messiah?

3.        Is He G-d?

4.        Was He born of a virgin birth?

5.        Is He our Savior, the Paschal Lamb, our redemption?

6.        Was His sacrifice necessary for our reconciliation to G-d? 

7.        Was He only a man whom G-d promoted to co-rule with Him?

8.        Is it necessary to believe He is your savior?

9.        Was His sacrifice necessary?

10.     Was He pre-existent?

 The basic problem of people, especially those that are offended by Him is that they see thing in bits and pieces instead of totals. The following is a humble effort indeed for the volumes reporting of the historical Yahshua is enormous and can not in any way all be referenced here.  This effort is but just the start of the journey for the reader, yet; each journey is started with a first step. However, this journey for the individual proves to be the most important of his or her life, for if you do not understand Yahshua’s position within      G-d’s design, your life may be forfeited.

 

What do we know of Him? Historically we know He existed by virtue of the historical documents found in the Messianic Scriptures and from other extra biblical sources such as Roman records, Josephus, the Talmud and references to Him in other Jewish sources. Some of these sources such as Josephus’ passage [1]have been disputed and cannot be resolved on the basis of one particular entry. What we have to do is to take the whole of the bits and pieces and see what the preponderance of evidence infers.

 Suppose you believe He, Yahshua was not pre-existent. Could it be He was, even in the face of your belief or for want of solid evidence from your viewpoint still have been pre-existent based on solid exegesis of G-d’s Torah.  We have to begin with the Jewish Sages to get some perspective for question number 10 above. The rabbis and the sages employed a specific way in declaring that certain truths were pre-existence in the sense that they were actually created in the six-days when our concept of time was created or that the precept or idea was in the mind of G-d at that time. If we take Genesis 1:1 as an example we can see for ourselves.

Gen 1:1  “In the beginning G-d created the heaven and the earth.” (KJV)

 Now let us view this verse in both transliterated Hebrew and English, word for word.

Bereshit

In the beginning

Elohim

The Holy Spirit (Female Aspect of G-d)

Barah

Essenced; purposed

Et

The

Hashamayim

Heavens

V’et

And

HaAretz

The earth

 

The verse correctly rendered into English should be: “In the beginning, the Holy Spirit (or Elohim) gave essence (or purpose) to all within the heavens and the earth.” (Gen. 1:1)

 First, let me address Elohim above then come back to our inquiry. It is a Hebrew feminine word and has long been held that it identifies the feminine aspect of G-d, the Ruach haKodesh (Holy Spirit). There are over 30 names of G-d recorded in Torah. Each represents a different attribute of the same Living Eternal G-d. Often they are combined such as YHVH Elohim or Adonai Elohim. YHVH being the masculine aspect of the Creator G-d. All three are being three aspects of the same One G-d. That is why Jews, Christians and Muslims are defined as monotheistic. Christians call Him “Jesus”, Muslims “Allah, and Jews YHVH or Adonai. Let us take these three names: YHVH, Elohim, and Adonai and see what we can learn from them.

1.   YHVH is the male aspect of G-d and our Father. In Psalms 100:3 we read: 3  Know ye that the LORD(YHVH) he is G-d (Elohim): it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. Here is evidence that YHVH and Elohim two aspects of the same G-d are one.

2.   Elohim is the female aspect of G-d and is identified with the Ruach or Holy Spirit.

3.   Adonai another male aspect of G-d as taught in Psalm 2:7 teaches us that “I will tell you a “choq” (eternal law), YHVH told me, thou art my son. This day I have begotten thee.” Adonai is that aspect of G-d that works with the human race and this name is the most used of G-d in the Torah.

 To illustrate this we should examine Psalm 110:1 and it’s companion Messianic Scripture in Matthew.

Ps 110:1 A Psalm of David. The LORD (YHVH) said unto my Lord (Adonai), Sit thou at my right hand, until I make thine enemies thy footstool. (KJV)

 In Matthew Yahshua addressed this passage.

 Matt 22: 41  While the Pharisees were gathered together, Yahshua asked them,

42  Saying, What think ye of Messiah? whose son is he? They say unto him, The son of David.

43  He saith unto them, How then doth David in spirit call him Lord (Adonai), saying,

44      The Lord (YHVH) said unto my Lord (Adonai), Sit thou on my right hand, till I make thine enemies thy footstool?

(KJV)

 Do you see these two aspects of YHVH and Adonai and how they are compounded as One. Yet, although working in perfectly harmony and concert made appear to have separate distinctions to us. And how it is that we can identify Yahshua as Adonai with YHVH as Father even in perfect Echad or Unity, indivisible and unseparatable.

 From this perspective of Scripture we might see evidence that Adonai the aspect of G-d that deals with mankind is indivisible from YHVH the father and therefore was pre-existent. Yet this aspect of G-d was made man. Yahshua was that man. The Written Word, Torah manifested and becoming the Living Word, The Living Torah, Yahshua haMashiach. With that premise before us let us examine this issue from our original inquiry of the Sages.

 Look at the Hebrew words for creation. There are three:

 ·         “barah” meaning to essence or purpose 

·         “Yatzar or Yetzirah” meaning to plan or design

·         The last stage of the Law of Creation is called Extension or “Rechapah” meaning to move upon, to brood like a chicken over her offspring, to move, to shake. Or by extension the extending of the essence and the plan in to the last phrase of any new thing and this was done from elements in existence from the First of the Beginning.

 In the preceding graph we see the Hebrew word Barra  as contained in Gen 1:1, and the subsequent translation as it should read. Keep this in mind or tag it for referral when we come back to it. For I first have to go to something very unusual that is also contained in the first line of the Torah. 

I have to explain the “et” you see there in the transliterated form. Here the translation if rendered “the” but that is not correct. The depths of Scripture and clues are enormous.  This in Hebrew is, Aleph -Tav or in Greek Alpha –Omega, “The Beginning and the End.”  There is no translatable equivalent for Aleph -Tav in English and the translators simply insert a meaningful work to make the sentence sensible as is noted in many translations. In most Believers theology this refers to Yahshua HaMashiach. Traditional Judaism sees this Aleph-Tav as the Torah, G-d’s Word, and by which He created the World. Yahshua is identified as the Manifest Word. Christians also believe that the second aspect of the G-d Head they identify as the Son, Yahshua, created the Universe. So we see a unity here even from different seemingly incompatible institutions. Now to go further with this thesis from the point of view of the sages.

 Read from:   

Gen 1: 2  And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of G-d moved upon the face of the waters. (KJV)

 Now go to:

Gen: 1:7 And the LORD G-d (YHVH Elohim) formed (yatsar) man of the dust of the ground, and breathed into his nostrils the breath (neshamah) of life; and man became a living soul (nephesh)

 What we see here is the Father and the Mother, The masculine and feminine aspect of G-d creating mankind. Let s look at it from the literal translation:

  

                                               Hebrew                               English                  

Va Yetzer

And it was designed

YHVH

Father

Elohim

Mother (Ruach)

Et HaAdam

Of Mankind

Aufur Min

Dust from

HaAdama

The ground (earth)

VaYipach

And breathed (moved)

BaApuv

Through the passage which  breath take

Nishamas Chayim

A living soul

VeYehee

And it shall become

HaAdam

A person

 

We can see the process of G-d at work here when we read the Hebrew without the translation.

Read literally it says: And it was designed (by) the Supernal Father and Mother (Echad-One working in Unity) of mankind dust from the ground and breathed through the passage breath take a living soul and it shall become a person.

 In less awkward English using the technique of the translators it might read: “And G-d designed mankind from the dust of the earth and breathed a living soul into it making a person.” 

 


[1] The Antiquities of the Jews, Book 18 chapter 3 verse 3

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Yahshua 2

His Pre-Existence

 I explored some of the evidence that points to the pre-existence of Yahshua. To me, it’s immaterial if Yahshua existed in the form we now know Him from the historical record, the form of Yahshua a Galilean Jew. From the scripture and from the Hebrew we learned that the concept of Yahshua was with G-d from the beginning. From the word barrah we learned that G-d essenced or purposed “all within the heavens and the earth,” and we know from the vast body of scripture, that from the beginning of time, as we know it G-‘d plan was for the reconciliation of mankind to Himself.

  We also learned that in the G-d head there exists three aspects of G-d identified in Scripture by His names and not His attributes. They are YHVH-relevant to Father, Elohim-relevant to supernal Mother, and Adonai relevant to Yahshua, that aspect of G-d that works primarily with the human race and is the name most used in the Torah.

 In one scripture there is a hint of this pre-existence of Yahshua as found in Ps. 110:1 where David writes: “The Lord (YHVH) said unto my Lord (Adonai), sit thou at my fight hand, until I make thine enemies they footstool”

IN Matthew 22:41-44 Yahshua addressed this passage. We read:

Matt. 22:41 While the Pharisees were gathered together, Yahshua asked them,

42 Saying, What think ye of Messiah? Whose son is he? They said unto him, The son of David.

43 He saith unto them, How then doth David in spirit call him Lord (Adonai), saying

44 The Lord (YHVH) said unto my Lord (Adonai), sit thou on my right hand, till I make thine enemies thy footstool? (KJV)

 Yahshua is posing the question to the Pharisees that if the Messiah is only the son of David how then is He David’s Lord (Adonai). The question gives the answer because we see here the Father YHVH addressing the Son Adonai and addressing Him as G-d. It presupposes that Yahshua must have existed with the Father in ages past as either barra,, essenced or purposed or as part of the G-d head.

I hope you can see that from this scripture, how the two aspects of YHVH and Adonai are compounded as ONE. Even though they work in perfect harmony, in unity and purpose they have separate distinctions, and yet we can identify Yahshua Adonai with YHVH as Father in perfect Echad or Unity, indivisible and inseparable.

 Have you ever thought of yourself as having three aspects. The scripture teaches we have a body, soul and spirit. Three aspects of the same Unity, in the image of G-d.      

 In Tanya it is written in Sh’mot 4:22 that “Israel is my firstborn son” You are children unto YHVH your Adonai. We see the father and the son, two aspects yet ONE as the progenitors of children. We have Jews who recognize YHVH, but not Yahshua and Christians who essentially do not recognize YHVH, yet both YHVH and Yahshua have children in both communities. Even so, we are children of One even in their distinctiveness within Israel. The significance of the believer (Jew or Gentile) being called a child of G-d is that just as a child is derived from a father’s brain, for thought must precede action, the soul of every believer is derived from G-d’s thought and wisdom and by extending this thought we see that Yahshua, King of Kings and Lord of Lords was essenced from His father and is also the Father.  

 Another sage the Alter Rebbe said that G-d compressed and lowered His wisdom, clothing it is physical form and objects of Torah and it commandments: The Living and the Written form, from a believers’ perspective and the Jew or believer by “donning Torah” becomes united with Him. The Zohar says: “torah and the Holy One, blessed is be He are truly ONE. Yahshua is the Living Torah so we may conclude by “donning Torah” who is Torah we are “donning YHVH Elohim, for Torah is the Will of G-d in writing, while Yahshua is the Will of G-d put into “action.”

Other evidence as to Yahshua’s pre-existence is found in the Book of Revelation, Yahshua is identified as the A;pha and Omega. The first and last letter of the Greek Alphabet. There are many instances in the Hebrew Scriptures where this form is used in the letters of Aleph – Tav, the first and last letter of the Hebrew alphabet. I showed you one example found in Gen. 1:1.

 “In the beginning G-d created the heaven and the earth.”

 We learned that barra means essenced or purposed but in the very middle of this sentence in Hebrew is the letters Aleph-Tav that is not translatable, but the translators inserted the word “the” to give the sentence meaning in English. This Aleph-Tav is the same as the Alpha-Omega. We can easily with the understanding we have from the messianic Scriptures translate this sentence to read this way:

 In the beginning The Ruach HaKodesh essenced or purposed Yahshau Heavens and the Earth.

 In rabbinical Judaism Rabbi Dov Ber, the Maggid of Mezritch writes: “That the letters of the Aleph-bet were created first of all. Thereafter, by use of the letters, the Holy One, blessed is He, created all of the worlds. This is the hidden meaning of the first phrase in the Torah, “In the beginning G-d created – Aleph-Tav or the Torah. Further in Deu. 11: 26,28 we see that the Alef-Tav is used in conjunction when we choose the blessings by being obedient to Torah and is omitted when regarding the cursing. This again is a reference to Yahshua the Living Torah. I have in the past taught you that the Living Torah and the Written Torah are one and the same. You can’t have one without the other. Nor can you know Yahshua without knowing the Written Torah because He is the manifested Torah of G-d.

 Orthodox Judaism holds that the Aleph-Bet holds spiritual force and that the world was created by the use of the Aleph-bet. From there we see easily the progression of Yahshua being the manifested Torah, the Aleph-bet, who created the universe as the aspect of the G-d head that works primarily with the human race and temporal time. This brings us to John 1:1.

 “In the beginning was the Word, and the Word was with G-d, and the Word was G-d.”

 and in verses 2-3 we read:

 2  The same was in the beginning with G-d.

3. All things were made by him; and without him was not any thing made that was made.

Does this sound like what the sages taught about the creation of the worlds being created by The alpha-bet, the manifested Torah. But once again let’s look at this sentence in John 1:1.

 I showed you the complexity of the Greek and then translated the verse within the context of alL that we had learned from the Hebrew while staying true to the Greek in a literal sense and it reads:

 Within the first cause (G-d head) exist the he, she, it, message/.teaching and existed in company with THE G-D and both G-d exist the message/teaching.

 Here we have the concept of Torah existing with G-d and identified as G-d because it says this message./ teaching-he she it existed within the first cause. The first cause is the G-d head. Only later was this message/teaching manifested as Yahshua, the Living Torah. This brings us to transcendence and Immanence, but first let me say this:

 It is also held by the sages that the Torah constructed of the Aleph-bet restores the soul. How far is that from the theology that Yahshua the Living Torah restores us to right relationship to YHVH Elohim thereby restoring the soul that is lost?

 We have to understand that YHVH is transcendental. For Him to respect man’s freedom of choice He has to absent be from the world. If He were eternally present we would be overawed. Look at it this way. A parent loves a child or should as HaShem loves us, but yet the parent has to be there and yet remove him/herself at the same time to allow for the child to make right choices so as to develop character. This is transcendence and immanence. Something like HaShem in His transcendence and immanence. Absence means that you are given the freedom to make choices. Now we take immanence. Immanence as you’ve gathered means being there.  HaShem in His perfect holiness cannot interact with mankind for man would die if exposed to G-d’s perfect holiness and glory Ex. 33:20). There are many  examples to support this other than Moshe on Mount Sinai. So how does HaShem in His love for us make a way for us to approach Him in His transcendtal state? Through immanence in the person of Yahshua.

I want to try to illustrate to you the Love of G-d. For we know that G-d is love as well as justice.

We should first recognize that YHVH is the source of being, the Endless One. He is the transcendent and immanent aspect of the Endless light. The Endless light is around us and within us at the same time. The mystical concept of the Endless light of the Endless One is another expression for YHVH the ultimate reality, the source of all being that was, is and will be, that is what YHVH means. When do we experience this Love of HaShem? When we withdraw from the center and create a space for the other. G-d in His love has manifested Himself in an “other” out of His love for us. That other is Yahshua. Yahshua is the “Light of the World” is He not? The radiated light of His Father YHVH; yet a light that is still part of the same entity? Light is indivisible, but distinctive in character. Yahshua was transported to  the lowest level which is our level of  creation. It is said that which is highest descends to the lowest. Did not Yahshua descend even unto Sheol? But Yahshua  is G-d’s immanent.

 We can also see this example of love on two different planes which might help us understand the concept. On the mundane and on the spiritual. What I’m saying is that if you are self-centered you are not ready for love, either spiritual or human. You just can’t make a space in your life for an other, be it G-d, a friend, a mate or for any meaningful relationship. If you can, true love allows for oneness, but also for distinction of the other as well. Sounds a little like the G-d head, doesn’t it? We also find from Scripture that G-d created the true components of true love, kindness and justice, in the Torah; from a believer’s perspective, The Living Torah and The Written Torah. Now, If we are created in His image and I suggest you read Gen 1:27 in the Soncino Press version you might consider the possibility that the first human being was actually a single entity that included both sexes and scientifically we know that humans have both female and male harmones. So what we  have here is that the first human being was both a male and female and in this union of the sexes, in this oneness of the sexes, the first human being who reflected the image of HASHEM. A oneness that included otherness, and yet, remained one. Then we have Eve created from Adam but out of Adam. A separation or distinctiveness if you will. And then the Scriptures teach that a man does not achieve Oneness until he unites with the other and they shall be Echad. One, but distinct. What I’m trying to say is that a lone individual does not reflect the Oneness of HaShem because the light of HaShem is an oneness that includes an otherness. All this is to assure you that G-d in His love for you and me provided for us an otherness in the form of Yahshua out of Himself. In this sense you can then understand the scripture that says we are one with Yahshua as Yahshua is One with the Father when we truly make space for His Love as expressed to us in the pre-time form of His Living and Written Torah.  What we have to grasp is that G-d’s Torah, His will and wisdom, descended like  “Living Water,” clothed itself in a material matter so that every human thought should be able to grasp it as it was manifested in Yahshua        

Consider with me now what we witness in the scriptures when John baptizes Yahshua? We see the Ruach HaKodesh descend upon on Him and indwell Him fully. This is the Spirit of YHVH dealing with mankind through the identified human person of Yahshua. Put it this way, YHVH Elohim created Himself a body to indwell so that through this form He could be immanent with Mankind. This is the incarnation. G-d living with us in the person of Yahshua. Yahshua is G-d and G-d is Yahshua. Two aspects of the one unified G-d head. To further illustrate this we find in the Messianic Scriptures in the Book of Revelation Yahshua coming to the Mount of Olives to rule His kingdom in the End of Time. The description of the event is also found in Zechariah. In Zechariah 14: 3, 4 we read the identity of this person identified as Yahshua in the Messianic Scriptures.

 3  Then shall the LORD ( YHVH) go forth, and fight against those nations, as when he fought in the day of battle.

4  And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.      

 The two aspects Yahshua and YHVH the father identified as One. So was Yahshua pre-existence? Not in the form we now know Him, but He was an integral part of the G-d head and that is pre-existence. He was there from the beginning of time as evidenced by scripture. He appeared as the cloud by day and the fire by night. He was the theophanies that appeared to Abraham and to Jacob and to Joshua. He is the Angel of the LORD. He is that aspect of the G-d head that works with you and I and brings us to HIM the Father.

Amein

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Yahshua 3

Is He the Messiah?

 First, we have to note that the concept of the Messiah is a Jewish concept and not a Christian one. Christianity borrowed this concept and modified it to some degree. Judaism on the other hand has grappled with this question for centuries resulting in a variety of suppositions about the person of the Messiah and His mission. Unlike other nations of antiquity, Judaism relegated their Golden Age to the future instead of the past. The prophets of Israel constantly alluded to the “latter days” as the period of national greatness. Theologically Christians have adopted this interpretation of scripture as well. Both believe that the future will revolve around a central figure identified as a Mashiach, “an anointed one.” This figure will be deputed by G-d to inaugurate this wonderful era. 

 The question remains Who is this figure? Has He come in one part, not at all, are or we still to wait for Him? In the Talmud we find hundreds of references to the Messiah and His mission. We find in the writings of the rabbis considerable variety about the identity of this individual, Israel’s future redeemer.

 In Pes. 54a we read that the belief was general that the Messiah was part of the Creator’s plan at the inception of the Universe. We have seen from the section dealing with the pre-existence of Yahshua (Messiah) that the Hebrew allows for all that has occurred from before the creation of time as we know it that this is valid hypothesis. It reads in the aforementioned citation that “Seven things were created before the world was created: Torah; repentance; the Garden of Eden; (i.e. Paradise); Gehinnom, the Throne of Glory. The Temple, and the name of the Messiah. In a later work (Pesikta Rab. 152b) there is an observation: “From the beginning of the creation of the world king Messiah was born, for He entered the mind (of G-d) before even the world was created. 

 There was one point that the rabbis all agreed upon and that was he would be a human divinely appointed by  G-d to carry out the divine plan. The Talmud nowhere infers upon the Messiah a super human or supernal character. However, we have to allow that the rabbinical line departed from the priestly line after the destruction of the Second Temple and much of the priestly knowledge was loss to them. If we regress in time to that period we find there was doctrine within the priestly cast pertaining to the  “doctrine of the Son.” We have to examine this doctrine to get the whole picture of what Judaism taught, albeit, to a select few to better understand what was believed about the Messiah in that time.

 This secret doctrine is a part of the Kabbalah. Long before Christianity the priests from whom it passed into Kabbalah knew this doctrine of a divine man/G-d. They failed to disseminate it to the populace because it was thought too dangerous in the hands of the uninitiated and they took an oath to keep it secret except from the very elite. Part of its importance other than to show the prevailing concept that the priests had regarding the Messiah is its importance to show Christian theology’s indebtedness to it.

 We need first to confer with the Torah and the book of Ezekiel to develop the symbology of Ezekiel’s chariot and how it relates to the “Doctrine of the Son.” This leads us to a hidden doctrine in Judaism within the corpus of work identified as Kabbalah. The general public has in the main misunderstood Kabbalah. It has been linked to the occult and in some cases there is a basis for that concern. It is not an easily understood discipline and because of that lends itself to misinterpretation and misuse. Many occult concepts might be traced to this discipline, but in the large it is a discipline that involves mysticism. Mysticism is a spiritual discipline that aims at union with the divine through deep meditation or contemplation. Meditation is another word that suffers from misinterpretation. It simply means to contemplate, to engage in contemplation. Contemplate means to consider thoughtfully. Now to the doctrine. It is best described as the “Doctrine of the Son.”

 This doctrine lies at the core of esoteric Judaism. Esoteric is defined as understood or intended by a small group and not publicly disclosed: therefore a secret doctrine. We can trace this doctrine to its origin even in the Books of Moshe. It is more prominent in Ezekiel.

 In the Books of Moshe the secret doctrine of the son is mostly closely tied to the sacrificial system, but it has its roots in the archetypal form in Abraham. The renaming of Abraham and Sarah is symbolic of the transformation of personality that signals a spiritual rebirth establishing a covenant with YHVH Elohim. In Genesis 17:1-9 we see the association of this covenant with sacrifice:

 Gen. 17:1-9

 17:1  And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty G-d; walk before me, and be thou perfect.

2  And I will make my covenant between me and thee, and will multiply thee exceedingly.

3  And Abram fell on his face: and G-d talked with him, saying,

4  As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.

5  Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

6  And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

7  And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a G-d unto thee, and to thy seed after thee.

8  And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their G-d.

9        And G-d said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.

 The covenant requires that Abraham be a tamin, a whole without a flaw or division, in performing the divine will. The sacrifice is signified by the rite of circumcision, the token of the covenant. This B’rit Milah (circumcision) is normally performed on the 8th day of life considered as beyond the seven days of creation, thus symbolic of a new beginning or eternity. In this case the sacrifice of the flesh of the foreskin is only symbolic of an inner consecration of the whole self to divine service. In essence the fruits of sexuality are devoted to the higher covenant. As we progress in scripture we see that the meaning of animal sacrifice is more clearly presented with respect to the miraculous son who is to be born, (a foreshadowing of the Messiah) against all the laws of nature, to the divinely renamed Abraham and Sarah. In this we also foresee the divine act of YHVH Elohim Himself in His Son.

 Isaac bounded and presented as an animal sacrifice by divine order was not the simple proving of Abraham and through his obedience the transmission of blessing to all humanity: Gen; 22: 18  And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. It is also an instruction as to the use of a substitute sacrifice. Gen. 22:13 13  And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. The individual consecrated to divine service is not to be destroyed but redeemed through the practice of sacrifice.

 This association of the priestly rite of animal sacrifice one of the main focuses of the books of the Mosaic “law”, with the secret doctrine of the son, the souls that have been spiritually reborn into holiness, is further developed in the Book of Exodus.

  In Ex. 4: 22-23 we read: 22  And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn… 23  And I say unto thee, Let my son go, that he may serve me. The religious meaning of the term “son” is first applied to collective Israel which will through service become “6  (And ye shall be unto me) a kingdom of priests, and an holy nation (Ex. 19:6). In the Palestinian Talmud, this special usage of the term “Son (s)” is recognized: “At the hour that Israel does the will of the Holy One, blessed be He, they are called sons; and at the hour that they do not do the will of the Holy One, blessed be He, they are not called sons” (Kiddushin 61a). Here we see again a foreshadowing of His only begotten Son in the nation of Israel which is identified not only the divine son but also his firstborn, one especially consecrated to divine service. In Exodus 13:2 we see the paradigm: 2  Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. The important distinction between the sanctified firstborns of man and of animals is that “All the firstborns thy sons thy shall redeem” (Ex 34:20). The human firstborns are not only to be technically redeemed from death through a substitute of and animal sacrifice, which was later reduced to a monetary contribution of five shekels to the Temple (Num. 18:15-16), but also through the spiritual efficacy of this practice was revealed the consecration of those who are to be models for the whole nation, priests.

 In Ex. 29:1 we see the most significant thing Moshe must do is to hallow Aaron and his sons. “To hallow them, to minister unto me in the priest’s office” (Ex. 29:1). From the “ram of consecration” sacrifice we see that first some of its blood is to be put on the tip of their right earlobes, right thumbs, and right big toes (Ex. 29:20). There are three psychic (things that are not explainable by natural physical laws) centers that can be identified with this ritual: the mind with the earlobes, the heart with the thumbs, and the instincts with the toes. Even more significant than their anointing was the blood and oil is the final use to be made of the ram:

 31  And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.

32  And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.

33  And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.   

 The sacrificial ram becomes transformed by the divine holiness of which it partakes and the eating of this ritually transformed animal flesh becomes transformed by the holiness of which it partakes; and the eating of this ritually transformed animal transfers the same holiness to the participant through ingestion.

 This understanding is conveyed at the conclusion of the divine instruction for the consecration of the tabernacle and the priesthood.

 44  And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest’s office.

45  And I will dwell among the children of Israel, and will be their G-d.

46    And they shall know that I am the LORD their G-d, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their G-d. (Ex. 29: 44-46)

 The key to this understanding is clearly transmitted in the Hebrew, but the meaning is obscured in the translation. The word twice translated as “among,” betoch, can be shown in any Hebrew-English dictionary to have the practical meaning of “within.” Also the children of Israel by partaking of the Holy Sacrifices during the three pilgrimages festivals will be able to experience the indwelling of the Ruach Ha Kodesh (Holy Spirit) that is the daily experience of the officiating priests (Ex. 19:6). By the same reasoning we can see that the partaking of the Son allows the Ruach HaKodesh to live within us as believers. We see here through ritual ministration it signified the miraculous transformation of flesh into spirit, that is the communicating of holiness into their own persons, which forms the basis of all later cosmological (dealing with the structure of the universe, the order of things) developments that can be associated with priestly knowledge. . This again is a foreshadowing of the coming Ruach at Shavuot or Pentecost for all believing mankind.

We should also note that there are two main lines of theoretical development that have their source in the Mosaic Law, that of the prophets and of the priests. In Western theological thought Hebrew prophets are noted for their foretelling but in Judaism their main concern was with the ethical behavior of man to man, both individually and collectively. They showed little concern for the Temple sacrifices or understanding for their purposes. They preached ethical rather than spiritual. Take Micah 6:6-8 for example:

 6  Wherewith shall I come before the LORD, and bow myself before the high G-d? shall I come before him with burnt offerings, with calves of a year old?

7  Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?

8  He hath showed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy G-d?  

 The priests in contrast to the prophets social ethics (horizontal) were developing their own different understanding of human perfectibility, not of humility before YHVH but of a salvific unification with the divine (vertical). Reminiscence of the “cross” in Christianity. Evidence of such can first be seen through prophet/priests who can be directly linked with priestly practice, Elijah and Ezekiel. 

 Of Elijah we have historical accounts in 1 and 2 Kings where we see the high valuation given to the sacrificial cult and the understanding for its purpose. Elijah’s greatest earthly accomplishment was his drawing down of the divine fire to light his sacrifice and so confound the four hundred and fifty prophets of Baal. His great theophany is of the Elohim who is not in earth-shaking external events but within, in a “still small voice” (1 Kings 19:12)

 12  And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.

and his end in a direct translation to heaven in a fiery chariot.

 11  And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.

12  And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.  

Elijah’s translation to heaven is not only mystically perceived by Elisha who becomes Elijah’s spiritual son but also he understands the vehicle of this translation, the Chariot to be the ideal community of Israel. Elijah in his translation is seen as the model of that transformation of a spiritually perfected individual into salvation transcending human mortality into eternality.

 

The greatest prophet who also was a Zadokite priest is Ezekiel. It is Ezekiel who clearly brings together the concept of the “son” and the chariot. Ezekiel had a chariot vision after he is addressed by YHVH Elohim as “son of man” ( Eze. 2:1-2) and is filled with His spirit. This vision bestowed spiritual power upon him and caused him to recognize his sonship to the power in human form appearing on the chariot.  The phrase “son of man” (Ben Adam), which is to have a remarkable future history in the later Apocalypses, appears eight-seven times in the Book of Ezekiel in reference to the prophet-priest himself. Shouldn’t we also note that Yahshua is a prophet-priest? In Gematria the number (8) signifies “new beginnings, eternity” and the number (7) spiritual perfection.

 The chariot has four levels; the Wheels, the Living Creatures, the Firmament, and the Throne. In Ezekiel 1:26 we read:

 26  And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.

 The Glory or Kavod Ezekiel saw sitting on the Throne had the appearance of a man. In Isaiah 6:1 we read:

 6:1  In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. (The word Lord here is Adonai) Isaiah sees Adonai and not some likeness of a man.

 This in contrast to Ezekiel should give us some understanding of Ezekiel’s vision.

 The vision of Ezekiel portends the transfiguration of a man into his final state of spiritual perfection into and encompassing the final purpose of creation the supernal form of the Divine Son.

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