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| The Tri-Unity Of HaShem Apologia III All Rights Reserved @ 1988/1993 [The Messianic Jewish & Gentile Believing community only, is hereby given permission to re-print and distribute this file as is on a non- profit basis only, or to quote from it if need be in secondary tracts /responses as long as the sources are identified.] The following are replies from the Observant Messianic Jewish community to *the Gentile Christian Community, and also to those outside of Conservative Christianity that hold to NON-Orthodox-Christian views concerning the nature of HaShem/{The LORD}. This article is given to defend our stance, beliefs, and faith. Material for this file has resulted from public discussions on *Computer Bulletin Board systems on this particular subject. This should not necessarily be considered the "final word" on this subject, as this is a very brief over-view of these matters, and not an indepth study. This file is only meant to introduce these subjects. *(The wording of this file is so geared to present these ideas to the Gentile Believing community. For a more Judaic approach to this subject, or if you'd like to see additional information on this topic, please either see the file: APOLOGIA.TX1 @ Article III, or at the end of this file in PART IV, where parts from this are given.) *(Reading back through Parts 1 through 3 of this file, they appear somewhat disjointed in thought in a few places. This is due in part to this file originally having been composed in response to on-going discussion[s] on this topic on Computer BBS systems, and so most of the parties were already familiar with certain criteria that may/may-not be immediately obvious to those of you reading this, {without the benefit of having seen the other 'sides' discussion[s] that led to this file}. Rather than completely re-write this file, I have decided to leave it in more or less the same form that it was first uploaded to the BBS echo in. With that in mind, it is still my hope that this will provide some information you will find of value.) This is the *printed-tract, hand-out version, also suitable for computer distribution, (per guidelines above); as available on: MIDRASH BBS @ 9600 baud (303)-289-6864. [In this file, the Orthodox Judaic practice of substituting for the transliterated vowels of the Hebrew Names of L-rd and G*d, & also the substitution of vowels in their English equivalents, (except when quoting or directly referring to Scripture), has been followed, - in remembrance of the Mitzvah: Thou shalt not take the Name of the LORD thy God in vain. Zohar quotations in this file are often taken from the Amsterdam version. The quotations from Tanakh/(The Older Covenant) will sometimes vary a verse or two in location in certain translations from what is given, depending on which version you are using.] +================================================================+ | /\ | | ____/_ \____ | | \ ___\ \ / | | !!!!!!! \/ / \/ / !!!!!!! | | ||||||| / /\__/_/\ ||||||| | | ||||||| /__\ \_____\ ||||||| | | | ***W*** \ / ***W*** | | | _-_ T \/ T _-_ | | | |----------------------------------------------| | | | | | Sh'ma Yisrael Y-H-V-H ELOHEINU Y-H-V-H Echad | | | | | | V'ahata et Y-H-V-H Elohekha b'khol l'vavcha | | | | | | oovkhol nafsh'kha ovvkhol me'odekha | | | | | |----------------------------------------------| | | | -_- -_- | | | | | +================================================================+ PART I THE TRI-UNITY OF Y-H-V-H EL*HIM {Various modern Trinity formulas, or Modalism? -(or)- Is there a road between these two ditches} There are two main ideas expressed in "Christian" understanding on the nature of Y-H-V-H EL*HIM {(the) L-RD G*D} today: Trinity -The idea that there are Three absolutely distinct Persons which together are the One G*d; and Modalism: - The idea that the One G*d is an absolute singularity Who manifests to mankind as either the Father, the Son, or the Holy Spirit, but that because G*d is a singularity, then Each is actually the Other, and that the Son while on earth was all Three. It is my contention both of these ideas have "some" truth, & as a result, can both be argued from a Scriptural viewpoint. There IS ONLY One G*d/El*him! And yet the One G*d/El*him shows Himself to mankind as the Father, the Son/Messiah, and the Ruach HaKodesh/Holy Spirit, -{not assuming these three "modes" one at a time, but expressing Himself to mankind, and from eternity, as Three}. This idea is called the Unity, or the Tri-Unity of HaShem/Y-H-V-H, and I believe it is closer to the Biblical understanding, and perhaps is closer to what the original idea of the Trinity was, before it digressed into a type of 'polytheism' expressed by certain of the more modern understandings of the G*dhead. First, let me try to illustrate all three of these ideas by a physical illustration - {noting that the physical is a poor representation, (at best), of the Spiritual}. TRINITY: {Modern}: Three separate candle-holders with three candles in them burning, and together understood as representing G*d. {Ancient}: The ancient idea, I believe, was closer to the idea of one menorah/ candle-holder with three branches, holding three burning candles, and so, was closer to the idea of the Tri-Unity of HaShem, as follows: TRI-UNITY: One candle-holder, holding three candles braided into one candle; or else: one candle with three wicks burning with one flame. MODALISM: One three branched candle-holder, with one candle that moves back and forth between the three branches. First, before I go on, we should establish some things expressed in Scripture that all three of these ideas hold. First: Yeshua/(Jesus) is G*d! The Father is G*d, and the Holy Spirit is G*d. This is a given understanding in all three of these viewpoints above, but it is also where the similarity ceases. As one who holds to the Tri-Unity stance: I believe that Yeshua Messiah's Divine nature IS TOTALLY G*d/ El*him; but NOT THE TOTALITY of El*him, (which is NOT in conflict with Scripture that states Yeshua/(Jesus) is the fullness of the G*dhead bodily!) Also I believe this concerning the Father and Ruach HaKodesh/ (The Holy Spirit), - that Each is El*him; yet: Each is not, (neither in specific nor in absolute reality), completely and totally the Other, (as would be expressed by the Hebrew word yacheed: an absolute singular one). Rather I hold that the Hebrew word which is used Biblically, Echad - (a composite/Unity One - as in evening/morning echad/one day; man and wife echad/one flesh; Hear O Israel Y-H-V-H ELOHEINU Y-H-V-H Echad/One.), provides a correct understanding of the Tri-Unity. And as a result, each One is never apart from the Other, - {as that would be a wrong idea of three absolute singular/(yacheed) beings, that collectively are called the Echad/(One) G*d/El*him.} I will attempt to show this from a Biblical, ancient Rabbinic, and historical stance. Let's start at Genesis -{in Hebrew: Beresheet = (In the beginning). A good place to start <grin>}. Gen.1 - In the beginning Elohim/{God} created the heaven and the earth. And the earth was without form and void; and darkness was on the surface of the waters. And the Ruach/Spirit of Elohim moved over the surface of the waters. And God said, Let there be light: and there was light... In the beginning Elohim/{God}... No one really has a problem in under- standing here that Elohim includes the Father, {some would say that God here is only the Father}. Then we see ...the Spirit of God moved..., which is held by some to be the Holy Spirit, by others the Spirit of King Messiah - {the ancient Rabbinic stance is that this Spirit is none other than the Spirit of King Messiah}. Then we see: ...And God SAID... - and many would agree that included in this "SAID" is the idea of the Word/Davar/Memra of El*him, the pre-Incarnate Word of El*him, Who became Yeshua the Messiah. But whatever viewpoint is adopted, it is clear that the idea of the "Spirit of Elohim", is a distinct Manifestation of El*him, not expressing the totality of El*him, but yet His Spirit. This passage is paralleled in John 1- In the beginning was the Davar/Word/Memra, and the Davar was with Elohim, and the Davar was Elohim. The Same was in the beginning with Elohim. ...All things were made by Him; and without Him was not anything made that was made.... First of all, we know that El*him/G*d alone is the Creator, and so relating back to the idea in Gen. of: ...And God said:..., we see from a physical illustration, that once you as a person speak, your words are both you, and with you. -[in other words: you couldn't hear your own words, nor could the person you are speaking to, unless your words, (which are a part of you), were external to yourself!] Man is created in the image of G*d, and you illustrate the idea of the Davar/ Memra/Word of G*d, (in a very limited sense of course), every time you speak! Your words are both with you, and are you, yet they are external to you, as they are heard by your own ears! It has been said: The Father spoke, and the Word is the Messiah, and the breath that carries the Word is the Ruach HaKodesh/The Holy Spirit. But, here we must state that no 'part' of El*him, should ever be stated as being "dumb/non-intelligent"; rather: the Word, and the Breath of El*him are not simply "active forces", (as the Holy Spirit is stated to be by Jehovah witnesses), but instead, are Each: expressive, conscious, and communicative. -[Who would say that a part of El*him is non-conscious, or only a force?! Any Manifestation of the True G*d/ El*him must of Itself hold the nature of the True G*d/El*him: all knowledge, wisdom and understanding!] We are created in the "image" of Elohim/God, and this "image" can show forth, (in part), the state of the Creator; but since we are fallen from His "likeness" we are not able to understand His nature from the natural man. {Spiritual things are Spiritually discerned}. +================================================================+ |It has been said: The Father spoke, and the Word is Messiah, and| | the breath that carries the Word is the | | Ruach HaKodesh-(Holy Spirit). | +================================================================+ PART II THE TRI-UNITY OF Y-H-V-H EL*HIM {Various modern Trinity formulas, or Modalism? -(or)- Is there a road between these two ditches} In this second part, we'll continue by looking at both early quotes from Believers which show the idea of the Tri-Unity, as well as ancient Rabbinic writings which shows this, in connection with Scripture from Tanach [the Old(er) Covenant]. The verse in Genesis 1:26a-27: Then God said, Let Us make man in Our image, according to Our likeness, ... So God created man in His Own image; in the image of God He created him; male and female He created them; -has always been one that is disputed with theological gymnastics by those who deny the Tri-Unity of HaShem/Y'hovah El*him - {Y-H-V-H G*d}. Saying all sorts of things, such as: G*d is talking in the "royal we" tense, - [fine for King's English, but no cigar in Hebrew tenses :-) ]; or that G*d was in some way consulting the angels in this discussion, hence "let us". But, due to the construct of the passage, G*d would then be including the angels in the creation itself, which flies in the face of Scripture! This verse was a difficult ones for the Rabbi's as well, as we see in the following: Rabbis Samuel bar-Nahman in the name of Rabbi Jonathan said, that at the time when Moses wrote the Torah, writing a portion of it daily, when he came to this verse which says, 'And Elohim said, let Us make man in Our image after Our likeness,' Moses said, Master of the Universe why do You give herewith an excuse to the sectarians -(who believe in the Tri-Unity of G*d), G*d answered Moses, You write and whoever wants to err let him err. Here we see, that, {in this case}, the Rabbi's, (while disagreeing with the Messianic Jews / {Natzratim} over the issue of the Tri-Unity), can offer no direct rebuttal to their stance, and rather has Moses himself questioning G*d concerning it, & him stating that it is: "an excuse" to believe this! While this does not absolutely 'prove' anything, it does show that the Rabbi's were having difficulty disproving the stance of the Tri-Unity based upon the construct of this verse, and were in an off-hand way agreeing with the Natzratim understanding of the language used here, by not directly refuting it. A side note on this verse, we are created in the 'image' of Elohim. It is obvious from various verses of Scripture, that we are a three-fold being, soul/spirit/body; - yet we are only one person, but capable of expressing ourselves from all three aspects of our being at the same time. Should one doubt this, consider the state of your soul in dreams when you body is unconscious. Or even better, praying in the Spirit/spirit, while feeling joy in your soul as you hold your small child in your arms, while speaking out loud in the flesh. (...I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, & I will also sing with the understanding - 1Cor.14:15b; ...the mind controlled by the Spirit/spirit is life and peace.; etc., etc...). But all these illustrations, showing in what ways we are similar to G*d, (in us being created in His image), do not do justice to the nature of El*him, - we being only but a small image after all. Let's take a look at another passage: In the Soncino Chumash on portion Wayyera Beresheet/(Genesis) Chapter 18, we find some very interesting commentary... V.1 "And HaShem/Y-H-V-H appeared unto him..." Rashbam, in the commentary on verse 1, does comment that the usage of HaShem is connected to the rest of the story, -relating to the three angels in verse 2; yet while this is not the only Rabbinic thought, (others thinking that it is a separate occurrence), at least one Rabbinic thought is that it is connected and not a separate appearance. V.2 three men...One to bring the tidings that Sarah would give birth to a son, the second to overthrow Sodom, and the third to heal Avraham; the last also went on from there to save Lot (R, E). (This commentary by Abraham Ibn Ezra & Rashi, will come into play later, as we see the identity of the angel according to the Text later). V.3 my Lord*. First we have the one of the traditional understandings that Avraham addressed the chief angel,(so some say he's not signifying G*d; another one puts it, a word* in Torah is profain), HOWEVER, if we look at another commentary, from the Chumash, we see Another interpretation: He spoke to G*d, praying Him to wait until he had attended to his quests (R). {Again by Rashi, we see that according to him,the usage of Adonai here is not profain, but rather is then Avraham talking to G*d! - (Although he doesn't mean it as in person toward the angels, but in a vision if you will, HOWEVER....) The next commentary states: He recognized that they were angels, and therefore called them by their Master's Name, L-rd (N). Here Nachmanides throws the hat back in the ring, stating that Avraham did address the angels, and intended to use Ad*nai when speaking to them! Now of course, the Messianic interpretation would be that all three are correct! That Avraham addressed the Chief Angel, that He spoke to G*d, (or more specific, to HaMemra shel El*him / the Metatron / HaTzimtzim/ The Angel of the Covenant), and that in fact he wanted to address Him, (not with a profane scribal error*, but:), with the word Ad*nai! V.10 ...and He said: I will certainly return unto thee. According to R the subject of "said" is the angel who spoke as G*d's messanger; hence the "I" refers to G*d. N observes that R construes I as G*d, because we do not find that the angel returned the following year. The fulfilment of the promise can only be lie in the statement: The Lord remembered Sarah as He said (xxxi. I). Now it gets even more interesting, let's look at the speech of this Angel starting in verse 13.... (side note: of course no conflict here if the Angel is HaMemra, as then the visit would have been b'Ruach shel El*him, and would have been the Angel, HaTzimtzim, - being a Ruach/Spirit being; but not just a mere angel.) V.13 the LORD/HaShem. i.e. the chief angel (Sh). Well... not too much question here as to Rashbam counts this as, of course, he is not taking a direct relationship here between the Angel and HaShem, right?! But let us look at the passage itself: "...vaiyomer HA-SHEM el-Avraham", Now this is quite clear who is speaking here folks, and in light of the above commentary and the various Rabbinic quotations on this passage following, it is very plain to see. "And HaShem said unto Avraham: Wherefore did Sarah laugh, saying: Shall {...} V.14 Is any thing too hard for HaShem?", (please look at the word construct closely here). To continue... [BTW...notice also in commentary on verse 15. Sforno states...Avraham knew that G*D'S rebuke was well founded and could therefore deny her statement. {S}. (But remember, the rebuke was from the angel?!)]. V.16 the men rose up. Two of them went on to Sodom, but the Chief remained with Abraham to inform him of Sodom's destruction. In the conversation that follows it is he who spoke (Sh; [...] {Now here we have Rashbam clearly stating who is speaking, even though he [Sh] doesn't agree that it is HaShem, look at how this Angel speaks... Again the Angel speaks in V.17 as... And the LORD/Y-H-V-H/HaShem said: Again the Angel speaks in V.20 as... And the LORD/Y-H-V-H/HaShem said: (Still speaking in verse 21): ...I will go down now, and see whether they have [...], which is come unto Me {CAPPED in the Chumash}; (now, the two are just leaving, prior to this they had been looking out toward Sodom and listening to the Angel Who speaks as HaShem) 22. And the men turned from thence, and went toward Sodom; but Avraham stood yet before Y-H-V-H, (already identified in Rashbam's commentary as here being the Angel who remained) {At this point please note: Avraham talks directly to the angel, asking HIM to spare Sodom, now... all through the verses 23-25, the discussion continues with Him, all referrences to the One addressed in the passage by Avraham, (Capital!); then we come to 25b...that be far from Thee; shall not the Judge of all the earth do justly? (still addressed directly to the Angel) -the Angel replies 26: And HaShem said: {...} then I will forgive... (NOTE: Avraham's reply to the Angel...) 27. And Avraham answered and said: 'Behold now, I have taken upon me to speak unto the LORD, who am but dust and ashes..., and continues to address the Angel as HaShem till verse 33, which ends it with: ...v'ai'aelek Y-H-V-H / And HaShem went His way, as soon as He had left off speaking to Avraham; and Avraham returned unto his place. Well folks if you don't see how we get this interpretation by now! Now to conclude with Rabbinic Commentary on the nature of this 'Angel' Who is called the Angel of the Covenant, (and appears again as the Angel of the Lord, or the Angel of the Covenant when Avraham was to offer up Yitzchak), we read in the Zohar, - (which is one of the writings used by many of the very Orthodox Jews today, and is stated to have it's origins in 1st century Rabbinic writings): Tikoone Zohar, Rabbi Simeon ben Jochai, Chap.67 p.130: There is a perfect Man, if a man He is, Who is an Angel. This Angel is Metatron, the Keeper of Israel; He is a man in the image of the Holy One, blessed be He, Who is an Emanation from Him (from G*d); yea, He (the Metatron) is Jehovah/Y-H-V-H; of Him cannot be said, He is created, formed, or made; but He is the Emanation from El*him/G*d! - The Great Mystery, R. Tzvi Nassi, Nathanael's journey Division 4 @2 This is the Tzimtzim that is spoken of in Rabbinic lit. as being the angel Metatron, who according to Jewish theology, discoursed with Moses, and the Angel in whom G*d placed His Name. It is interesting to note, that the ancient understanding of the Tzimtzim, was one of a 'part' of G*d, {"...Who is an Emanation from Him..."}, and considered G*d, but never thought of as the totality of El*him/G*d. This idea is expressed somewhat as well in the Aramaic understanding of the Memra, - (along with the dual meaning of the Hebrew word Davar/Word), and is treated quite fully in Edershiem's: The Life And Times Of Jesus The Messiah, so I will not go into more depth on it here. I think that by now, it should become somewhat clear that all is not as it is often presented, when one starts to dig into this subject! Let's look at a couple of other Judaic statements: "He has no difficulty as the Jewish Encyclopedia also says, (Vol.12, page 261): 'The Cabala, on the other hand, especially the Zohar, its fundamental work, was far less hostile to the dogma of the Trinity, since by its speculations regarding the Father, the Son, and the Spirit, it evolved a new trinity....'" As the Zohar says: How can Three be One? Are they verily One because we call them One? How can Three be One, can only be known through the revelation of the Holy Spirit - (Zohar, vol.2. p,43, versa,p.22)/Forward in The Great Mystery, How Can Three Be One? by Rabbi Tzvi Nassi/Hirsch Prinz. This is an EXCELLENT BOOK! And in my opinion proves once and for all that the Tri-Unity stance is the correct one. Another good book that gets into this subject is: Messiah - A Rabbinic And Scriptural Viewpoint, by Burt Yellin. But I chose this ref., since you'll note: ...even a non-Rabbinic Judaic source, {The Jewish Encyclopedia}, shows that the idea of a 'Trinity' in certain Judaic thought is valid. Before moving on, let's look at two more quotes from the Zohar, (Amsterdam Version), showing this idea: ZOHAR [TO DEUT.6:4]: Hear O Israel, Y-H-V-H our God Y-H-V-H is One. Why is there a need of mentioning the Name of G*d three times in this verse? The First HaShem is the Father above. The Second is the Stem of Jesse, the Messiah Who is to come from the family of Jesse through David. And the Third One is the Way which is below (meaning the Holy Spirit Who shows us the way) and These Three are One. [Zohar vol.III]: The Ancient and Holy One is revealed and described as being Three; it is because the Other Lights are Two complete Ones, yet is the Ancient and Holy One described and complete as One, & He is One, positively One; thus are the Other Lights united and glorified in One, because They are One...[Rabbi Simeon further states]...Thus are the Three Lights united in One. The Spirit which is downward, Who is called the Holy Spirit, the Spirit which is the Middle Pillar, Who is called the Spirit of Wisdom and Understanding, also called the Spirit below. The Upper Spirit is hidden in secret; in Him are existing all the Holy Spirits (the Holy Spirit and the Spirit that is the middle pillar), and all that is light." Also, here are a few (of many such) quotes that are from various ancient Rabbinic & Judaic sources showing various aspects of this idea: Tikoone Zohar, Rabbi Simeon ben Jochai, on Genesis: "Let Us make man". To whom did the Highest say this? - The Highest said it to Y-H-V-H! - The Great Mystery, R. Tzvi Nassi, Nathanael's journey Part II @11. MIDRASH MISHLE [10:21]: Rab Huna counted amongst the seven Names of Messiah also: HaShem/(Y-H-V-H Zidkenu), [Referring to Jer.23:6]. R.JOSEPH ALBO OF TOLEDO[SEPHER IKKARIM 28:54] The Scripture calleth the Names of Messiah also: LORD Zidkenu, because He is the Mediator through Whom we shall get the righteousness of the L-RD. [Midrash Ecah (1:51)]: ...What is the Name of King Messiah? To this answered Rabbi Abba bar Kahana: Y-H-V-H is His Name, for it is written (Jer.23:6): 'This is the Name whereby He shall be called: 'YHVH Zidkenu'. As Rabbi Levi said, "Happy is the country that it's name is the name of its King, and its King the same as its G*d. Happy is the country that it's name is the same as it's King as it says: 'And the name of the city from that day shall be, YHVH is there (Ez. 48:35)'. The Name of the King is as the Name of it's G*d as it says, 'And this is the Name you shall call Him: YHVH Zidkenu.' [On Is. 9:6; R. Aben Ezra]: ...There are some interpreters who say that 'Wonderful, Everlasting Father' are Names of G*d and only 'Prince of Peace' is the Name of the Child; but according to my view the interpretation is right (which says): all are the Names of the Child. [Rabbi T. Nassi on Rosh HaShannah] ...the three-fold sound of the ram's horn which is sounded on Rosh Hashanah, is an emblem of the Three-fold nature of G*d. Sefer Yezirah pp.49-50, MantuaEd.~R.Moses Butarili; pp.50 MantuaEd: Blessed be the Name of the living El*him, of Him who lives for ever. By Voice, Wind and Speech (is revealed) Ruach HaKodesh. ... Ruach of Ruach, by Whom He (G*d) created and hewed out the world. "Ruach of Ruach".Explanation: Ruach of Ruach HaKodesh by which the author of S. Yezirah means to say: The Ruach Who proceeds from the Ruach, the living El*him. This is the Second Ruach, through Whom were created the heaven and the earth. (Lit., that which is above and that which is below, and the four winds.) - The Great Mystery, R. Tzvi Nassi, Nathanael's journey Part IV @2. R. Moses Butarili on Sefer Yezirah, p.85, Col.1 Mantua Ed.ch.5 @ 1: The Cabalists call the second Sephira Metatron, the Keeper, which is an inferior name to His Name the Son of El*him. (Joshua 5:13-15): Art thou for us, or for our adversaries? He said, Nay, as a Prince of the host of the L-rd, I am come. etc. Metatron appeared unto Joshua, etc. - The Great Mystery, R. Tzvi Nassi, Nathanael's journey Division 3 @8 Tanakh Malachi 3:1 (Lesser trans.) & Rabbinic commentary @ loc: Behold, I will send my messenger, and He shall clear out the way before me: and suddenly will come to His Temple the L-rd Whom ye seek; and the Messenger of the Covenant Whom ye desire, for behold He is coming saith the L-RD of hosts. - Malachi 3:1/Lesser's The L-rd is the King Messiah; He is also the Angel of the Covenant. -Kimchi The L-rd is both the Divine Majesty, and the Angel of the Covenant, for the sentence is doubled. -Ibn Ezra The L-rd may be explained of the King Messiah. - Mashmiah Jeshua, fol.76 The Most Holy is the Messiah, for He is more holy than the sons of David. - R. Nachman Our Rabbis expound this in a Midrash of the King Messiah saying, He shall be higher than Abraham exalted above Moses and loftier than the ministering angels. - R. Sa'adyah Ibn Danan / Midrash Tanchuma For to us a Son is born, to us a Son is given: and He shall receive the Law upon Him to keep it; and His Name is called from of old, Wonderful, Counselor, ELOHA, The Mighty, Abiding to Eternity, The Messiah, because peace shall be multiplied on us in His days. - Isaiah 9:6 Targum Jonathan For those who cannot look upon the Son Himself, behold Him in His reflected light, even thus do they regard the image of G*d, Who is His Angel, the Word [Logos], as G*d Himself. - (De Plant Noe) Philo Judeaus There are it seemeth two Temples of G*d. The one in this world, in which also there is a High Priest, His First Begotten Divine Word [Logos]. - Philo Judeaus [Ps.2:12 Heb. 'Bar' = 202] ...Thou art the Son, the faithful shepherd; of Thee it is said, 'Kiss the Son'. {note: this has different wording in the English of many modern Jewish Tanach translations, yet not all of them, but it is there in the Hebrew!, and indeed we find it *here as well (below)} Thou art the Governor of the Universe, the Head of Israel, the L-rd of ministering angels, the Son of the Highest, the Son of the Holy and Blessed One, yea the very Shechinah. (Note: The Shechinah is the VERY HOLY SPIRIT OF HA-SHEM!). *This is the faithful Shepherd; Of Thee it is said, "Kiss the Son," Thou art the Prince of the Israelites, the L-rd of the earth ... The Son of the Most High, the Son of The Holy G*d ... and the gracious Shekinah. -Zohar (Gen.fol.88, c.348) [ref.Ps.2] Our Doctors expound the Psalm of the Messiah. - (Jarchi (Maas) [ref.Ps.2] It is well known that in the coming of the Messiah is (included) the coming of the Blessed G*d into the world. - R. Alschech Philo Judeaus (De Plant Noe): For those who cannot look upon the Son Himself, behold Him in His reflected light, even thus do they regard the image of G*d, Who is His Angel, the Word [Logos], as G*d Himself. Of course, one could go on and on; but I hope I've showed that this idea is not foreign to ancient Judaism. One more quotation before leaving this aspect of the discussion: The Dead Sea Scrolls/The Melchizedek Scroll. page 188 ...According to the fragment, Melchizedek is the eschatological judge; 'it is written of him in the songs of David, who said: "God [Elohim] has taken His place in the divine council; in the midst of the gods He will hold judgement"'. Melchizedek is here called God [Elohim]... The author of the text, to clarify his idea, quotes [in lines 10-11] a further verse from the Psalms as referring to Melchizedek: 'For their sakes, return on high, the Lord will judge the nations' [Ps. 7:7-8]. This Last Judgement will, therefore, take place on high, and on that occasion--as we learn from lines 9 and 14--Melchizedek will be assisted by all the celestial powers. 'Belial, and the spirits of his lot', will then be judged, 'and Melchizedek will vindicate G*d's judgments' [1,12]. He will thus not only pass judgment but also execute it. If the editor of the text has reconstructed line 8 correctly, this will be the time 'for the atonement of all children of light and those who belong to the lot of Melchizedek'; in any case, line 5 mentions 'the heritage of Melchizedek'. During the last judgment, therefore, Melchizedek will separate the righteous, who are his lot and heritage, from the wicked, among them Belial and the spirits of his lot,...on whom he will wreck vengeance for transgressing G*d's judgment. Melchizedek thus appears here as very similar to the Son of Man of the Book of Enoch and of the Gospels: 'When the Son of Man comes in His glory, and all the angels with Him, then He will sit on his glorious throne. Before Him will be gathered all the nations, and he will separate them one from the other as a shepherd separates the sheep from the goats, and He will place the sheep at His right hand, but the goats at His left...' [Matt. 25:31-46] page 190 The story of the miraculous birth of Melchizedek is based upon a difficult verse of Psalms 110 [verse 3]. The Hebrew text has '...'. The LXX translates, 'From the womb, before the morning star, I have begotten thee.' The rendering 'I have begotten thee' is based upon the spelling '...'. If one begins with the assumption that, in Psalms 110, God addresses Himself to Melchizedek, the text from which the LXX translated almost compels the conclusion that 'the Word of G*d has created' Melchizedek in the womb of his mother [as in the 'Book of the Secrets of Enoch', page 81].... It is clear, however, that they believed--like the author of Hebrews-- that Melchizedek was immortal as Enoch and Elijah were. Only on that premise is it possible to explain their view that Melchizedek will be judge in the Last Judgment.... This is only part of discussion in this chapter on recent published material from the Qumran find of The Melchizedek Scroll, showing that in 1st century Israel, even amongst this ancient community, this idea was not outside of ancient Judaic thought, (though admittedly, one will not hear of it in modern Judaism, except for 'some' of the very Orthodox Jewish folks, -if you could get them to talk to you about it!) Before we move on to part III, with discussion of the Tri-Unity from other passages in Tanach as well as in the New Covenant; let's look at two more ancient quotes from Believers around the 1st/2nd century, as found in the Apostolic Fathers [Lightfoot] The Reliques of the Elders, Perserved in Irenaeus: In the same way also did that older talmid/disciple of the Emissaries/Apostles reason about the two Testaments: declaring that both are indeed from One and the same G*d; and that there is no other G*d, besides Him who made and formed us, nor any strength in their argument, who say that this world of ours was made either by angels, or by any kind of power, or by some other god. For since by wood we lost Him, by wood again He was made manifest unto all, showing forth the length and height and depth and breadth in Himself; and as one of those who have gone before said, by the Divine extention of His hands, gathering the two peoples together unto One G*d. While these two quotes don't in and of themselves address the issue of: Tri-Unity vs. modalism; they do address the Arian heresy as is it is held by the Jehovah witnesses, - by showing instead the Divine nature of the Son, as Him being El*him. This from an ancient Believer historian, quoting even more ancient Believers. There are a great deal of other quotations from early writers around the 1st/2nd century period, {& ABSOLUTELY prior to the 4th cent.}, that show that the idea of the Tri-Unity is NOT a 325 AD/Ce invention! *Clement wrote his Letter to the Corinthians about 80 AD: "The Apostles received the Good-News for us from the L-rd Yeshua Messiah; and Yeshua Messiah was sent from G*d ... Receiving their instructions and being full of confidence on account of the resurrection of our L-rd Yeshua Messiah, and confirmed in faith by the word of G*d, they went forth in the complete assurance of the Holy Spirit... Do we not have one G*d, one Messiah, and one Holy Spirit poured out upon us? ... Accept our counsel, and you will have nothing to regret. For as G*d lives, and as the L-rd Yeshua Messiah lives, and the Holy Spirit..." *Ignatius, 3rd Bishop of Antioch, hearer of the disciple John, martyred in the arena by Emperor Trajan (c 110 AD). He wrote 7 authenticated letters during his journey to Rome. The following in his Letter to the Ephesians: "There is one Physician, who is both flesh and Spirit, born and not born, who is G*d in man, true life in death, broth from Mary and from G*d, first able to suffer and then unable to suffer, Yeshua Messiah our L-rd. ... I have learned, however, that certain persons from elsewhere, who have evil doctrine, have stayed with you; but you did not allow them to sow it among you, and you stopped your ears so that you would not receive what they sow. You are like stones for a temple of G*d, prepared for the edifice of G*d the Father, hoisted to the heights by the crane of Yeshua Messiah, which is the cross, using for a rope the Holy Spirit." *Apologia of Aristides the Athenian, to the Emperor Antoninus Pius, {mid-2nd century, usually ascribed to ca 140 AD): "Christians trace their origin to the L-rd Yeshua Messiah. He that came down from Heaven in the Holy Spirit for the salvation of men is confessed to be the Son of the Most High G*d. He was born of a holy Virgin without seed of man, and took flesh without defilement; and He appeared among men so that He might recall them from the error of polytheism. When He had accomplished His wonderful design, by His own free will and for a mighty purpose He tasted of death on the cross. After three days, however, He came to life again and went up into the Heavens. ... It is possible for you, O king, to learn to know the report of His coming in the holy Good-News writing, as it is called by us -- should you chance to come upon a copy. He had 12 disciples... These are they who, above every people of the earth, have found the truth; for they acknowledge G*d, the Creator and Maker of all things, in the only-begotten Son and in the Holy Spirit.... Other than Him, no god do they worship..." *175 AD Athenagoras, a Greek Christian, to the Emperor Marcus Aurelius: "...I have sufficiently demonstrated that we are not atheists, since we acknowledge one G*d, unbegotten, eternal, invisible, incapable of being acted upon, incomprehensible, unbounded ...We recognize also the Son of G*d. Let no one think it laughable that G*d should have a Son. For we do not conceive of either G*d the Father or G*d the Son as do the poets, who, in their myth-making, represent the gods as no better than men. The Son of G*d is the Word of the Father ... By Him & through Him all things were made, the Father and Son being one. Since the Son is in the Father and the Father is in the Son by the unity and power of the Spirit, the Mind and Word of the Father is the Son of G*d. And if, in your exceedingly great wisdom, it occurs to you to inquire what is meant by 'the Son' I will tell you briefly: He is the First- begotten of the Father, not as having been produced...but as coming forth to be the model and energizing force of all material things, which were like a nature without attributes..., ...The Holy Spirit also...we regard as an effluence of G*d, flowing out and returning like a ray of the sun. Who, then, would not be astonished to hear those called atheists, who speak of G*d the Father and of G*d the Son and of the Holy Spirit, and who proclaim Their power in Union and Their distinction in order?..." Let me leave you with an observation: The early Apostolic father historians deal with two groups of Believing Jews: the Natzratim and the Evionim/(Ebionites: a group that broke off from the Natzratim/Nazarene Jewish Believers, and followed Evion the Apostate). By all accounts, the Evionim were a development AFTER the Natzratim, - (who held to an orthodox understanding of the Divinity of Yeshua, that He was El*him in the flesh at conception). Considering this, we are shown an ancient, - but LATER Arian doctrine developing, & NOT the other way around, - (as the Jehovah witnesses would have you believe). Add to this, that the early, - (shown to be early by the times the various Rabbi's spoken of lived), stories of the Rabbinic Jews talking with the Messianic/Natzratim Jews in Talmud, are all discussion with Natzratim Jews who held to the idea of the Tri-Unity, (when this subject in Talmud comes up, of course), we are left with the obvious conclusion, even from this source, (and indeed from all available sources), that the Arian stance was LATER than the Natzratim stance! /\ ____/_ \____ \ ___\ \ / /\ \/ / \/ / /\ ____/_ \__/_/\__/_/\__/_ \____ \ ___\ \___\ \___\ \___\ \ / \/ / \/ / \ / \/ / \/ / / /\__/_/\ \/ / /\__/_/\ /__\ \_____\ /__\ \_____\ \ / \ / \/ \/ PART III THE TRI-UNITY OF Y-H-V-H EL*HIM {Various modern Trinity formulas, or Modalism? -(or)- Is there a road between these two ditches} The best illustration of the Tri-Unity of HaShem by natural means I believe is shown by the ancient understanding from the equilateral triangle: /\ a/d \b ------ c First, please note: there is only ONE triangle! 'a' is directly connected to both 'b' & 'c'; while 'b' is connected to both 'a' & 'c'; as well as 'c' directly connected to both 'a' & 'b'. Neither a, b, nor c is the other, yet each is never apart from the other. Collectively a, b & c are d, yet each apart from the others would not be d, - they are inseparable! - But each are a part of d! One triangle, 'd', having three equal manifestations: a, b, c; -each one with the other, and yet: - each not the other; and also: each not apart from the other! . Simple geometry! So..., what's the problem?! If we who hold to the Tri-Unity of HaShem want to take a literal Biblical understanding of: And Elohim said, let Us... {and again}: Y-H-V-H Eloheinu/(plural form of more than two) Y-H-V-H Echad/(composite Unity), [as well as various other Biblical applications]; according to the above understanding, why are we faulted for believing in our heart that this is true, since we have Biblical evidence to back it up! Think about it! And consider this in the rest of this study, as we examine other verses in Tanach/ [O.T.] as well as in the New Covenant following; and see if the above model aligns with the understanding of ALL of the viewpoints on the Nature of El*him/G*d. We have already discussed many verses from Tanach, so I will use only a few more, (out of various remaining examples), to show this idea further: Come near unto me, hear this: I have not spoken in secret from the beginning; from the time that it was, there am I; and now the Lord God, and His Spirit, hath sent me. (Isaiah 48:16) Here Yesha'yahu/(Isaiah) speaks of being sent, not just from the Lord God, but also from His Spirit. If They were absolutely in all ways the same, why did he chose to list "His Spirit" again? Behold, I will send My messenger, and He shall clear out the way before Me: and suddenly will come to His Temple the Lord Whom ye seek; and the Messenger of the Covenant Whom ye desire, for behold He is coming saith the Lord of hosts. (Malachi 3:1) Here Mal'akhi/(Malachi) directly quotes Y-H-V-H as saying that His messenger, "the Adon Whom you seek", He shall come. Ask yourself a simple question: Would Y-H-V-H, L-RD of all, call another Adonai if He wasn't a part of Himself?! If you answer: no He wouldn't; GOOD! Now ask yourself one more question, why would He say: ...for behold He is coming saith the Lord of hosts; - if they were both actually & totally the same?! This should remind us as well of: Tehillim/(Psalms) 110:1 The Y-H-V-H said to my Adonai, Sit at My right hand, till I make Your enemies Your footstool. And again, with Psalms 45:6-7(7-8) we see El*him speaking concerning the Son {See: also Hebrews 1:8-9}: Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom. You love righteousness and hate wickedness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions. Here we see Elohim speaking, and talking about One as God, and yet as having God over Him! Ask yourself a question: Would G*d call another G*d?! If you answer: no He wouldn't. GOOD! Now, ask yourself one last question, then why would He say: Your throne O God; - (with Himself doing the speaking), -if they were actually the same?! Now let's turn to only a few of the many verses from the New Covenant that make the reasons for this even more clear: The Good News According To MATTITYAHU {Matthew} Literal MNV from the Greek |Ancient Hebrew trans. from Shem Tov CHAPTER 3 -GR. | CHAPTER 3 -Heb. 3 For this is he spoken of by the |3. To complete what was said by prophet Yesha'yahu, saying, A voice|Yesha'yahu the prophet: A voice of of (one) crying in the wilderness, |one crying in the desert, prepare Prepare the way of HaShem/Y-H-V-H, |the way of HaShem, make straight in make His paths straight. |the wilderness a path for our God. 11 I indeed immerse you in water |11.[ST> & Lk.3:16] And Yochanan unto repentance: but He coming |answered all of them, Behold in after me is stronger than I, whose |truth I immerse you in the days of sandals I am not worthy to bear: He|repentance, and another comes after shall immerse you in (the) Ruach |me, stronger than I, the thong of HaKodesh/Holy Spirit, {and fire}: |whose sandal I am not worthy to |unfasten. And He shall immerse you |in (the) fire (of) Ruach HaKodesh. 16 And Yeshua, being immersed, |16. And immediately when He came up went up at once from the water: |from the water, were opened to Him and, behold, the Heavens were |the Heavens and 'He saw (the) Ruach opened unto Him, and He saw the |(of) Elohim descending-[the entire Ruach/Spirit of Elohim/God |fountain of Ruach HaKodesh descending as a dove, and alighting|descended]' as a dove, and It dwelt upon Him: |-[abode] upon Him. [+> And said to |Him:] -----------------------------------'----------------------------------- *RABBINIC: The ideal King to whom Isaiah looks forward will be a scion of the stock of Jesse (The Messiah) on whom will rest the Spirit of G*d.... [also Is.9:1-6] -Jewish Encyl.vol.8 pg.506,c1. ----------------------------------------------------------------------- 17 And behold! A voice out of the |17. And behold a voice from the Heavens, saying, This My Son the |Heavens was saying, This is My Son, Beloved, in whom I have found |My Beloved, He is loved very very delight. |much, and My pleasure is in Him. CHAPTER 4 -Gr. | CHAPTER 4 -Heb. 1 Then was Yeshua led up by the |1. Then Yeshua was taken by 'Ruach Spirit into the wilderness to be |HaKodesh/the Holy Spirit' into the tested/tempted by the Accuser |desert [+> of Y'hudah] to be -<Traducer>. |tested/tempted from haSatan. One of the first things to note is where it says: And He saw the Ruach/Spirit of Elohim/God descending as a dove.... Since this is a visible Manifestation of the Ruach HaKodesh/(The Holy Spirit), it right away addresses the false Arian notion that He is simply some type of "active force", in His taking on a visible Manifestation and being addressed as the Ruach/Spirit of Elohim. Interesting to note that Yeshua SAW the Ruach of Elohim as a Dove, if they are one in the same, as Modalism holds, then how did Yeshua/(Jesus) behold Himself? Along with this, the Voice was heard from the Heavens saying: This is My Son .... Was G*d trying to trick mankind, being totally in Yeshua, yet speaking at the same time as the Father, and the Spirit of Elohim as a Dove, AT THE SAME TIME?! NO! - Rather the Three ways that the One G*d /El*him has shown Himself to mankind, as spoken of in Scripture, were revealed at His mikvah/immersion! NOT 'three gods'. ONE G*D! Yet NOT individual here-again there-again 'modes', that each held the totality of each other; but: Three distinct visible/audible eternal conscious Expressions of the One True G*d/El*him. - Spoken of time, and time, and time again in Scripture as the Abba/(Father), HaMashiach/(The Messiah) Yeshua the Son, and the Ruach HaKodesh-(The Holy Spirit)! {Also interesting to note is the Hebrew in Genesis 1, where it says the Ruach/Spirit of Elohim "brooded/hovered" over the face of the water; with: the Ruach of Elohim who appeared as a Dove and alighted/ dwelt on Yeshua Messiah in the water}. Tri-Unity states this from a LITERAL reading of Scripture. The other 'methods' of explaining the nature of El*him, require translational gymnastics to skirt the obvious sense of these various passages. There is much more that could be said, and this is only a brief overview of this subject, and we've looked at only a few of the many verses that clearly show the idea of the Tri-Unity of Y-H-V-H El*him. 1Cor.12:3b ...and no man can say that Yeshua/{Jesus} is (Y-H-V-H)/LORD, except by Ruach HaKodesh/The Holy Spirit. _______________________________________________________________________ Models illustrating different views of the revealed nature of HaShem. (These should not of course be looked upon as images of The-Almighty, blessed be He!): . * * * * *** | | | ||| || || || (|) || || || (|) || || || (|) || || || (|) \\ || // (|) \\||// === ==== Ancient/modern Tri-Unity stance. Ancient/(some)-modern Trinity Three braided candles burning with One three-branch menorah one flame/echad Either of the above can be shown Biblically as correct. . * * * * | | | | *** *** *** || || || || || || ||| ||| ||| ||~||~|| || || || ||| ||| ||| || || || || || || ||| ||| ||| ||~||~|| || || || ||| ||| ||| || || || || || || ||| ||| ||| ||~||~|| ==~==~== ||| ||| ||| (Some) modern Trinity Modalism (Some) modern Trinity Three separate candles Three separate, or Three separate candles collectively considered three connected candles each made up of three one. the flame jumps back and separate candles forth between them None of these are supported by the Biblical examples. . * * * | | | * | | | | ~ || | * | | | | ~ * || || | | | | | ~ | || || || | | | | ~ || || || || | | | | ~ || || || || | | | | ~ || || || || Modern Judaic & Islamic Jehovah witness & Arian Mormon One candle, absolute One candle, absolute Three totally singularity/yacheed singularity that emits separate candles an active force that is each having attained separate from itself, and different degrees of a 'lesser candle' that is height only one in purpose with the singularity, but not part of it at all. Also none of these are supported by the Biblical examples. Here is another model however that can be supported Biblically: A *---------* A does not equal B nor C; yet B C & A are \ / one with each other. A & C & B by them- B \ 1 / C selves are not the totality of 1, but are \ / each of 1, and collectively are 1. And \ / that all three must exist together in * order for there to be the 1. !! Yochanan 1; MNV composite Harmony, ancient Aramaic @90 Ce/AD: !! ||-------------------------------------------------------------------|| || BERESHEET ~ In The Beginning was The Word (&) He was || || "==== The Davar. And He, The Word, was with El*him; and He, \\ \\ || || // || The Word, was El*him. A Voice who was the Memra \\/ `|| || \\ || and also Mashiach (who) is the Memra and (the) Speech //\\ || ||_// || of HaShem. This One was In The Beginning with El*him \| \\ || || -(thus)- from the beginning with His Father He was. || ||-------------------------------------------------------------------|| !! Targum haB'sorah haTovah Portion 1a par.d !! PART IV The following is taken from the file APOLOGIA.TX1 @ Article III, and is discussing this subject from somewhat more of a Judaic perspective... The statement is often made in Rabbinic Judaism, that "it" has never held to any idea of the Tri-Unity of HaShem throughout it's course of history. However, when one looks closely at all the available evidence, if one is honest with themselves and circumspect, one is forced to conclude that the idea has indeed found expression in various groups founded in Judaism throughout the last 20 centuries or so. Due to the recent release of the Dead Sea Scrolls, we see that the Qumran community had developed a Messianic outlook on the nature of Messiah that in many ways was parallel to the Natzratim/M'shacheeym [M.J.'s] outlook, and that it was developed/developing at a time period up to at least two centuries before the 'Common era' Ce/AD, [PAM43.236, Eisenman & Robinson, facsimile ed. #1272; PAM 43.587-588, #1534-1535; The MelekTzedek Scroll; (BAR V18 #6) etc...]. So that brings us up to the Natzratim/M'shacheeym: Here we have a movement that is sprung from 2nd Temple period Judaism, that likewise hold to the *Tri-Unity of HaShem from the 1st until the 7th Cent.Ce/AD, (when they were either persecuted by the "Church" into non-existence outside of Israel, or killed off during the advance of the Arabs in the 7th century). *[eg: Discussions {2} in Talmud on the passage in Beresheet - "God said: let US make...," etc; Targum haB'sorah haTovah Portion 1a par.d {composite from John 1} - (from 90 Ce/AD and later)]. Next we come to the time of Cabalistic Judaism with the introduction of Shabbateanism and their expansion of Lurianic Kabbalah. This has been admitted to be a new "type" of a 'trinity' developed by this group, via Nathan of Gaza (Encyclopedia Judaica Vol. 2 pg 897, Vol. 14 of Gaza; Jewish Encycl. Vol. 12, page 261; note also the Amsterdam version of Zohar in various places). This might at first be dismissed as only a "fluke" - EXCEPT for one notable fact - this movement encompassed a LARGE portion of the Orthodox Jewish population on three continents, sometimes entire communities and many of the Orthodox Rabbis, (Encyclopedia Judaica Vol. 2 pg 897, Vol. 14 pg 1239, 1241, etc. under related subjects). This of course dwindled after the death of Shabbetai Zevi; but was later picked up by the Frankists. However, the Frankists did later join the Church to also explore their ideas of the Trinity; but they entered into many perverse practices, and they were kicked out of the Church after a short time, (Ency. Dictionary of Judaica subject: Frank/Frankists), and they never reached the heights of the earlier Shabbatean movement. During modern times, this idea is not only held by the Natzratim/ M'shacheeym Jews [Messianics]; but by the movement that was begun by Dr. Paul Levertoff a Cabalistic Orthodox Jew who also assisted in the English translation of the Zohar into English. There is one thing in common though between these diverse groups, they all appealed to a similar peshitta [simple understanding] on the same "Messianic passages" of Tanakh, and had a well developed concept, (though somewhat different in specifics), on the nature of Messiah. [Further subjects of research: The unity of the Metatron with Y-H-V-H, (eg: Tikoone Zohar, R. Simeon ben-Jochai, Ch. 67 p. 130); & a concept of parts of a "Tri-Unity" understanding, such as in: Sefer Yezirah pp.49-50, MantuaEd.~R.Moses Butarili; pp.50 Mantua Ed; R. Moses Butarili on Sefer Yezirah, p.85, Col.1 Mantua Ed.ch.5 @ 1; Midrash Ecah (1:51) - (and various Midrashim on the "Messianic" portions of Tanakh); The various Targumim, (especially Jonathan and Yerushalayim), on their expression of the Memra; etc..., for starters. Also interesting to note: Philo Judeaus in various places on the Logos; The Sibylline Oracles; Book of the Secrets of Enoch, @ page 81. See also: Messiah, A Rabbinic And Scriptural Viewpoint, Burt Yellin, Published by: Congregation Roeh Israel 8556 E. Warren Ave. Denver Co. 80231. (303)-337-6254; "The Great Mystery, How Can Three Be One?" by Rabbi Tzvi Nassi / Hirsch Prinz. - (available at the same address.) -!!Book review on THE MESSIAH IN THE OLD TESTAMENT by Risto Santala!!- {SOURCE}: From: [email protected] (Laura Johanna M{...}) Date: 9 Jan 93 02:22:07 GMT Message-ID: <[email protected]> THE MESSIAH IN THE OLD TESTAMENT written by Risto Santala. Keren Ahvah Meshihit P.O.Box 10382 Jerusalem, Israel {...} The book was first written in Hebrew, then translated into Finnish, and now it has been translated into English. {...} 3. The Messiah, the Memra or 'Word' of G*d When looking at the Proto-Evangel we saw how the serpent of bronze which Moses raised up in the wilderness was, according to the Wisdom of Solomon, a "sign of salvation". The Targum Jonathan Ben Uzziel says here that "He who turns his heart to the L-RD's Memra will be spared". Professor Gottlieb Klein identified Metatron, used as an epithet for the Messiah, with Yahweh's Memra or 'Word'. In Klein's opinion it was precisely this Aramaic word which gave the grounds to the belief that Christ is "the Word or Logos of God become flesh". The Jewish philosopher Philo, who lived about the same time as Jesus, considered the Logos to be G*d' s delegate, his emissary and angel who "prays as High Priest before G*d on behalf of the world". [1] The Memra concept associated with G*d and his manifestations appear 596 times in the Targums -- but not once in the Talmud. [2] Targum Onqelos uses the word 179 times, Targum Yerushalmi 99 times, and Targum Jonathan 321 times. Over half of these references to the Memra approach it as if it were "personified". [3] The absence of 'Memra' from the Talmud may be a reaction to the first Christians' interpretation of it as indicating Jesus. But are there really grounds for understanding 'Memra' to mean the same as the New Testament's 'Logos'? In answering this question there is good reason to appeal to the Rabbis' way of grading the old writings according to their source value: "The Old Testament leads to the Targums, the Targums lead to the Mishna, the Mishna to the Talmud, and so on." [4] Proceeding in this way the Targums give earlier information on the Rabbis' exegesis than even the Mishna, the oldest part of the Talmud. Therefore, from the point of view of our subject, it is worthwhile familiarizing ourselves with these roots of our Christian faith which are concealed in the Targums. The Memra appears in the Targums in the following contexts, among others: On the creation of man in Gen. 1:27 the Targum says: "And the L-RD's Memra created man" (Targum Yerushalmi); in Gen. 16:13 Hagar speaks with the "angel of the L-RD" and "calls him the L-RD's Memra" (Yer.); in Gen. 22, where Abraham speaks with the angel of the L-RD, who is given the name "the L-RD's Memra", and in v.8 "the L-RD's Memra himself will provide the lamb for the burnt offering" (Yer.); in Gen. 28:20 Jacob makes a vow and says, "If the L-RD's Memra will be with me... then the L-RD's Memra will be my G*d" (Onqelos); Gen. 15:6 in interpreted by the Targum as follows: "Abraham believed in the L-RD's Memra, and it was credited to him as righteousness" (Onq.); Along with the giving of the Law in Ex. 20:1 the Targum reads, "And the L-RD's Memra spoke all these words" (Yer.)..... [1] Gottlieb Klein's Sex foeredrag, p88 [2] Alfred Edersheim, The Life and Times of Jesus the Messiah I, pp46-48 [3] Ibid vol II pp659-664 [4] Sifrei Shoftim, piska 160a -!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!- A Messianic Homily: As I was on a journey, I was blest by the Holy One - praised be He! - to hear the sages discuss a Great Mystery: Of HaShem in Tanakh it is said: Unto thee is was shown, that thou mightest know that YHVH, He is Elohim; and there in none beside Him. - Deut. 4:35. There is none holy as YHVH; for there is none beside Thee; neither is there any rock like our God. - 1Sam.2:2. Yet, behold, the Midrashim declare: ...What is the Name of King Messiah? To this answered Rabbi Abba bar Kahana: HaShem is His Name... - Midrash Echa 1:51. Not merely a 'form or part' of the Divine Name, but the very Divine Name - and that followed by His attribute. Tanakh further declares: I Am Y-H-V-H, that is My Name; and My Glory will I not give to another, - Is. 42:8a. But come and see, the Midrashim tell us: Rabbi Hann in the name of Rabbi Aha, continues the thought: G*d will bestow a portion of His supernatural Glory on Messiah.... - Midrash Tehillim on Ps.21:3. For the Sages declared that this Righteous Branch is HaMashiach. And as a branch is part of the whole, but not the totality of the whole - so This Branch is Part of the Whole, but not the totality of the Whole. And again Tanakh declares HaShem brought forth Salvation (Yeshua) by His own Right Arm; and as the Targumim and Midrashim declare: The Arm of HaShem is HaMashiach. And as the arm of man is part of man, but not the totality of a man; so the Arm of HaShem is Part of HaShem, but not the totality of HaShem. And The L-RD sent forth His Arm as Salvation to mankind - yet the Tanakh declares that there is Salvation in none other than HaShem?; so we see that it was as in a glove, to veil the Sh'khinah from the eyes of men who could not bear it; even as Moshe veiled his face from the children of Israel. But how can this be? Thus we continue to read of El*him Echad: How can Three be One? Are they verily One because we call them One? How can Three be One, can only be known through the revelation of the Holy Spirit. - Zohar, vol.2.p,43, versa,p.22. !! Tanakh Proverbs 30:4 / Lesser's Translation. !! ||-------------------------------------------------------------------|| || Who was it that ascended into heaven, and came down || || "==== again? Who gathered the wind in His fists? Who \\ \\ || || // || bound the waters in a garment? Who set up all the \\/ `|| || \\ || ends of the earth? What is His Name, and what is //\\ || ||_// || His Son's Name, if thou knowest it? \| \\ || ||-------------------------------------------------------------------|| !! !! B'rasheet haya HaDavar vHaDavar haya et HaEl*him vEl*him haya HaDavar |
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