Nazarene Space

Passed August 17th 2008

Although polygamy is not forbidden by the Torah, it does violate the
principle of Yesod HaBriah (the principle/foundation of creation)
because he who made man in the beginning, 'made them male and female'
(Gen. 1:27) 'Wherefore shall a man shall leave his father and his
mother, and cleave to his wife, and the two shall become one
flesh' (Gen. 2:24) And now then, they are no more two but one flesh
only.

Divorce also violates the principle of Yesod HaBriah because the
divorced man has more than one wife in his lifetime. What therefore
Elohim has joined together man cannot separate.

Moshe then commanded to give a bill of divorcement, and to put a wife away
if she was not pleasing in her husbands eyes" (Deut. 24:1, 3) on
account of the hardness of our hearts, allowed us to put away our
wives, but from the beginning it was not so.
every man that has put away, or shall put away his wife, except it be
for DAVAR Z'NOT, and takes another, commits adultery. And whoever
takes the divorced also
commits adultery.

DAVAR Z'NOT is to be understood as "going astray" and may refer to the
wife who will not be subject to her husband's headship, as we read
"For, behold, they that go far from You shall perish; You do destroy
all them THAT GO ASTRAY from you. (Ps. 73:27)" and "For just as you do
not let the water go and abound, thus do not let the wicked wife go
and sin. And if she will not follow your direction, cut her off from
your flesh, and divorce her from your house." (Sira 25:25-26). And as
Paul writes:" Wives be subject to your husbands as to our Adon,
Because the husband is the head of the wife, Even as the Messiah is
head of the Assembly; and he is the life-giver of the body. But even
as the Assembly is subject to the Messiah, So also wives [should be
subject] to their husbands in everything." (Eph. 5:22-27 see also Gen.
3:16; Eph. 5:22-27; 1Cor. 11:3; 14:34-35; Col. 3:18; Titus 2:2-5;
1Kefa 3:1-7).

Divorce is always a last resort. Even when there is a matter of
Z'NOT, though a man has the right to divorce, the preferred way is to
forgive and work out the problems. Divorce should be reserved for
situations from which repentance is not forthcoming or where the Z'NOT
is not likely to stop.

Views: 130

Replies to This Discussion

If polygyny (not polygamy) is permitted by the Torah, is it also permitted in Nazarene Judaism?
The Beit Din position on polygamy is stated above.
Is this it?

"Although polygamy is not forbidden by the Torah, it does violate the principle of Yesod HaBriah (the principle/foundation of creation) because he who made man in the beginning, 'made them male and female' (Gen. 1:27) 'Wherefore shall a man shall leave his father and his mother, and cleave to his wife, and the two shall become one flesh' (Gen. 2:24) And now then, they are no more two but one flesh only."

Is that saying, it's not a preferred practice, or that it's not allowed at all? I'm not trying to cause problems, I just want to understand.
shalom everyone allthough i once read a christian (i know but it was a high quality study for once so i read it anyway :D) study about polygamy and the Tanach.

It seems that all the Partraichs were always punished for having multiple wives i mean Avraham had to sent Haggar away, Yitz'chak his second wife died when he become really religious and banned the false gods out of his tent and also David put away his concubines and died with only one wife in his life after he became zealous for Alaha.. and yes Solomon who had multiple wives until his death was punished heavily by being led away to adultery for foreign dead gods

so it would seem that Alaha always made sure that polygamy was punished yet what i read today in my morning Torah reading gave me something to really think about and others should 2!! it concerns this:

7 And if a man sell his daughter to be a maid-servant, she shall not go out as the men-servants do. 8 If she please not her master, who hath espoused her to himself, then shall he let her be redeemed; to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her. 9 And if he espouse her unto his son, he shall deal with her after the manner of daughters. 10 If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish. 11 And if he do not these three unto her, then shall she go out for nothing, without money.
(Mechon Mamre website, Shemoth 21)

Two things about this, it says that polygamy is ok for the common Jew (allthough it is not okay for Malachim as we can see further in the Torah when the Jews wanted a Malach like others had)

The second thing is, this is basically where "prophet" Mohammed got his "polygamy is ok" Qor'anic rule from because the Qor'an also states that polygamy is only ok when you can provide all your wives with the same 3 things mentioned in the Torah..

So i would like to know how the Bet Din handles this?? Am i wrong in this? And if so please do explain how these verses still condemn polygamy??
shalom!
Anaiah Priel (Andrew P) Carlson said:
Please read and discuss the plea for reassessment of polygamy at http://nazarenespace.ning.com/profiles/blogs/2182335:BlogPost:6715 where i have posted authentic questions of concern in which I am unsure about the correct nature of this ruling and these questions have yet to be given a full adequate answer. Not to be annoying about this, but this is an extremely divisive issue in the Nazarene community, and if we are wrong about polygamy, and condemning those who support polygamy, then that is a real shame and detriment to the full restoration of the Nazarene movement. Let me say that if polygamy is wrong, then condemnation of those who support polygamy is justified. If polygamy isn't wrong, then condemnation of those who support polygamy isn't justified.

please look at the post and verse i gave about polygamy brother..

Avraham had several wives after Sarah past away and please read 2 Sam 12:8-11;
I gave you (melech David) your master's house and his wives and the kingdoms of Israel and Yehudah. And if that had not been enough, I (YHWH) would have given you much, much more.
YHWH clearly says that He gave David wives (plural !!!!) and He would give even more wealth and wives if it had not been sufficient!!

Polygamy is not forbidden for Jews (who aren't kings in Yisrael) and YHWH even sees wives to righteous man as blessings...

I really hope people don't let the western governements tell them how to run our Judaism, the West is not our approver for our Judaism but YHWH is our approver and He says; polygamy is ok
Does 2Sam. 12:8 Support Polygamy?
By James Trimm

Recently I have published several articles which have demonstrated that while polygamy is not forbidden by the Torah, it does violate the Yesod HaBriah. The polygamist cult has been fumbling for a response to my well documented and well reasoned papers and all they have really been able to come up with is this verse:

"And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things."
2 Samuel 12:8.

A verse which they claim proves that YHWH gave David his multiple wives. This is a claim they would never make if they had a good understanding of Hebrew idioms. This is an idiom by which an active verb is used in connection with YHWH, not to say that He did something, but actually to say that he ALLOWED it to happen in his sovereignty over the universe. I will not give you one example of this idiom in the Scriptures, I will give you seven (the number of perfection):

“lead us not into temptation” (Mt. 6:13a) – Compare with “Let no one say when he is tempted, ‘I am tempted by Elohim’ for Elohim cannot be tempted by evil, nor does he himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed.” (James 1:13-14) (I covered the usage of this idiom here in my HRV version Scriptures in a footnote, as well as in my Commentary to Matthew http://www.lulu.com/nazarene )

“For this cause Elohim shall send them strong delusion…” (2Thes. 2:11)

“…Elohim gave them up to uncleanness… Elohim gave them up to vile affections…” (Romans 1:24-26) – If you read the context of these verses you will see that it is an example of YHWH allowing people in his sovereignty to violate the “male and female” Yesod HaBriah (Principle of Creation) just as he allowed King David to have many wives in violation of the Yesod HaBriah.

“These are they whom YHWH has sent to and fro through the earth.” (Zech. 1:10b) (The “they” in context are horses which represent the 70 year Babylonian captivity (see Zech. 1:8-12).

“Surely You [YHWH] have greatly deceived this people…” (Jer. 4:10)

“I [YHWH] will harden his heart” (Ex. 4:21) - In Rom. 9:17-18 Paul refers to Elohim's sovereignty when he hardened Pharaoh's heart. Paul here quotes Ex. 9:16 and is referring to the material in Ex. 9:15-17. The Calvanist misunderstanding here comes from a lack of understanding the idiom Biblical Hebrew.

In the case of Pharaoh we have a man who was not a believer (Ex. 5:2) and who hardenened his own heart (Ex. 8:11, 15, 28; 9:7). Paul simply refers to this story to show that Elohim had the sovereign right to allow Pharaoh to harden his own heart of his own freewill. This concept is also taught in the Talmud:

In the way in which a man wishes to walk he is guided.
(b.Mak. 10b)

If one goes to defile himself, openings are made for him;
and if he goes to purify himself, help is afforded him.
(b.Shabb. 104a)

If a man defiles himself a little, he becomes much defiled:
[if he defile himself] below, he becomes defiled from above;
if he defile himself in this world,
he becomes defiled in the world to come.
Our Rabbis taught: Sanctify yourselves,
therefore, and be ye holy:
If a man sanctify himself a little,
he becomes much sanctified.
[If he sanctify himself] below,
he becomes sanctified from above;
if he sanctify himself in this world,
he becomes sanctified in the world to come.
(b.Yoma 39a)

Elohim, has the sovereign right to further harden the heart of the man who has chosen himself to harden his heart. This does not conflict with freewill, it is an amplification of freewill.
(This material has been extracted from my book Nazarene Theology, which also discusses the Hebrew idiom in its treatment http://www.lulu.com/nazarene.)

“And again the anger of YHWH was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.” (2Sam. 24:1) - I have saved the best example for last… here was are also dealing with David and told that YHWH moved David to number Israel… but wait, the parallel passage in 1Chon. 21:1 says “And Satan stood up against Israel, and provoked David to number Israel.” Atheists and Muslims claim this is a “contradiction” in the Bible, but it is just another example of the idiom, YHWH in his sovereignty ALLOWED Satan to provoke David.

In 2Sam. 12:8 YHWH is speaking through Nathan to remind David, that in his sovereignty (despite the instruction for Kings not to multiply wives to themselves Deut. 17:17) ALLOWED David to multiply wives to himself. This idiom is nothing new, I have discussed it over the years in several of my books. These men err in that they do not understand the Scriptures.
ok rabbi trimm... i do agree with your vision but yet it seems to be the same as mine...

when people ask me about polygamy in Judaism i'm pretty simple in my answer;

According to Torah it is an acceptable social practice to have more than one wife provided you can provide for all of them in sexual, relational and finanicial matters equally. But those terms are actually quite hard for any man to fully fulfill really well...
So i believe the ideal as in relationships is a "one on one" marriage and not polygamy marriages.


we are in agreement here james ;-)
shalom
MONOGOMY: THE IDEAL UNION OF TWO HALF SOULS

Shalom Chaverim,

There has been a lot of talk in the movement lately about polygamy vs.
monogamy, largely churned up by a book from Moshe Koniuchowsky which
advocates polygamy.

Although the Torah does not forbid polygamy, in the soul of the Torah
we learn that the Image of Elohim is a "male and female" image, and
that the ideal marriage is a reunion of two half souls, which become one.

Mankind was created in the image of Elohim (Gen. 1:26-27; 1Cor. 11:7).
This image of Elohim is an invisible image of attributes, which make
up the Godhead (Col. 1:15; Rom. 1:27).

Because that which may be known of Elohim is manifest in them;
for Elohim hath shewed it unto them.
(Rom. 1:19)

Then in Rom. 1:26-28 we are told that those who fail to perceive these
things may fall into the errors of Homosexuality and Lesbianism . So
when in creation were Elohim's invisible attributes manifested in man
and made clearly seen. The answer is in the Torah, in Gen. 1:26, 27
where we read:

Then Elohim said, "Let Us make man in Our image,
according to Our likeness...
So Elohim created man in His own image;
in the image of Elohim He created him;
male and female He created them.

Now following the parallelism of the passage, "Our image", "Our
likeness" and "male and female" appear to be parallel terms.

These feminine and masculine attributes are represented in the Tanak
("Old Testament") by the Father (Jer. 31:9; Mal. 1:6; Is. 63:16;
64:8), the Mother (Is. 66:13 ) and the Son (Prov. 30:4; Ps. 2:2, 7, 12).

According to Jewish tradition, as stated in the Sefer Yetzirah, the
Godhead is made up of ten aspects called "sefirot":

Ten Sefirot of Nothingness ten and not nine ten and not eleven…
(Sefer Yetzirah 1:4)

If we arrange the attributes (sefirot) under three columns according
to their characteristics as Mother (feminine), Father (masculine) and
Son (feminine and masculine in perfect balance).

According to Jewish tradition the ten sefirot are arranged on a chart
known as the "Tree of Life" under three columns known as the "three
pillars of the Godhead".

As we read in the Bahir:

Why are they called Sephirot?
Because it is written (Psalm 19:2),
"The heavens declare (me-SaPRim) the glory of Elohim."
And what are they?
They are three. Among them are three troops and three dominions.
(Bahir 125-126)

The Zohar describes the three pillars of the Godhead as follows:

Then Elohim said, "Let thee be light; and there was light.
And Elohim saw that the light was good…
Why, it may be asked, was it necessary to repeat the word "light" in
this verse? The answer is that the first "light" refers to the
primordial light which is of the Right Hand, and it is destined for
the "end of days"; while the second "light" refers to the Left Hand,
which issues from the Right.

The next words, "And Elohim saw the light that it was good" (Gen.
1:4), refer to the pillar which, standing midway between them, unites
both sides, and therefore when the unity of the three, right, left,
and middle, was complete, "it was good", since there could be no
completion until the third had appeared to remove the strife between
Right and Left, as it is written, "And Elohim separated between the
light and between the darkness."…

This is the Middle Pillar: Ki Tov (that it was good) threw light above
and below and on all other sides, in virtue of YHWH, the name which
embraces all sides.
(Zohar 1:16b)

The three columns of the Tree of Life chart are known as the "Three
Pillars of the Godhead." These three pillars or columns correspond to
three "Supernal Lights" also known as the three Tzachtzachot.

The Encyclopedia Judaica explains these three supernal lights this way:

…above all emanated powers, there exist in "the root of all roots"
three hidden lights which have no beginning, "for they are the name
and essence of the root of all roots... It is stressed that these
three lights constitute one essence and one root which is "infinitely
hidden" (ne'lam ad le-ein sof) [literally: hidden until Eyn-Sof],
forming a kind of kabbalistic trinity that precedes the emanation of
the ten Sefirot.... In the terminology of the Kabbalah these three
lights are called tzachtzachot (splendors)…
Christians later found an allusion to their own doctrine of the
trinity in this theory.
(KABBALAH by Scholem p. 95)

These qualities represent the male and female aspects of Elohim as the
Encyclopedia Judaic also states:

Reference to male and female appear not only in the symbolism of
father and mother, son and daughter… but also in the striking use of
sexual imagery which is a particular characteristic of the Zohar…
(Kabbalah p. 573 – emphasis added)

This concept of YHWH being expressed as a Father (Is. 63:16; 64:8;
Jer. 31:9 & Mal. 1:6) and a Mother (Is. 66:13) is found in the Tanak
("Old Testament") itself, in which we are told that the image of
Elohim in which man was created was "male and female" (Gen. 1:26-27).

Now in Romans 1:19-20 we are told:

19: Because that which may be known of Elohim is manifest in them; for
Elohim hath shewed it unto them.
20: For the invisible things of him from the creation of the world are
clearly seen, being understood by the things that are made, even his
eternal power and Godhead; so that they are without excuse:
(Rom. 1:19-20)

Further down in Rom. 1:26-28 we are told that those who fail to
perceive these things may fall into the errors of Homosexuality and
Lesbianism.

So when in creation was Elohim's invisible attributes manifest in man
and made clearly seen. The answer is in Gen. 1:26, 27 where we read:

Then Elohim said, "Let Us make man in Our image,
according to Our likeness...
So Elohim created man in His own image;
in the image of Elohim He created him;
male and female He created them.

Now following the parallelism of the passage, "Our image", "Our
likeness" and "male and female" appear to be parallel terms.

The male aspect of this image of Elohim is called "Father" as we read
in the Tanak ("Old Testament"):

…If then I be a Father, Where is My honor?…
Says the YHWH of Hosts. …
(Mal. 1:6)

…You, O YHWH, are our Father,
Our Redeemer from everlasting is Your name.
(Is. 63:16)

But now. O YHWH, You are our Father;…
(Is. 64:7)

The female aspect of this image is called "mother" as we also read in
the Tanak ("Old Testament"):

As one whom his mother comforts, so will I [YHWH]
comfort you…
(Is. 66:13)

YHWH as a "comforter" is also known as the Ruach HaKodesh as we read
in John:

…I will ask my Father and he will give you another comforter that will
be with you forever,
The Spirit of Truth …
(Jn. 14:16-17)

…the comforter, the Ruach HaKodesh, whom my Father will send in my name,…
(Jn. 14:27)

…when the comforter comes. Whom I will send you from my Father, the
Spirit of Truth who has proceeded from my Father…
(Jn. 15:26)

…I will send the comforter to you.
(Jn. 16:7)

The Ruach HaKodesh is the Spirit of Elohim, which rested upon Messiah
at his immersion:

…behold, the Spirit of Elohim descending from the heavens…
…and rested upon him…
(Mt. 3:16-17 see also Mk. 1:10-11; Lk. 3:21-22 & Jn. 1:33)


Which is the Spirit of YHWH which rests upon Messiah in Isaiah 11:2-4:

And the Spirit of YHWH shall rest upon him, the Spirit of Wisdom
(Chokmah) and Understanding (Binah) the Spirit of Counsel (Atzah) and
power (Gevurah) the spirit of knowledge and of the fear (yirah) of
YHWH …But with righteousness shall he judge…
(Is. 11:2-4)

This Ruach HaKodesh is clearly is the "her/she" of Prov. 8:1-2, 12-18:

Does not wisdom call, And understanding put forth her voice?
Where the paths meet, she stands…I Wisdom (Chokmah) dwell with
prudence…the fear (yirah) of YHWH is to hate evil…
Counsel (atzah) is mine…I am understanding (Binah) power (Geburah) is
mine…. ...by me rule... all judges...

One problem that presents itself in translating the New Testament from
Hebrew and Aramaic into English is that of the gender of the Ruach
HaKodesh (Ruach HaKodesh). English is very different from Hebrew and
Aramaic. To begin with English has three genders, masculine, feminine
and neuter (i.e. he, she and it). Hebrew and Aramaic have no neuter
gender. In Hebrew and Aramaic everything is either a "he" or a "she"
and nothing is an "it". Also gender plays a much more important role
in Hebrew and in Aramaic than in English. In English gender is
usually only an issue when dealing with pronouns. But in Hebrew and
in Aramaic nouns and verbs are also masculine or feminine. And while
there are no true adjectives in Hebrew (nouns are used as adjectives),
noun modifiers must agree in gender with the noun. Now the Hebrew
word RUACH (Aramaic RUCHA) is grammatically feminine as is the phrase
Ruach HaKodesh. This is matched by the role of the Ruach HaKodesh as
"comforter" (Jn. 14-16) and the identification of the "comforter" with
YHWH acting as a "mother" (Is. 66:13).

Now in English the Ruach is often referred to as "he" or "it" as also
in the Greek New Testament. However this seems very odd indeed to the
Semitic mind. In fact the Peshitta Aramaic of Rom. 8:16 opens
(literally) with "And she the Ruach gives testimony…."

While it is clear that the Ruach HaKodesh has no literal gender, it is
also clear that the Ruach HaKodesh is grammatically and figuratively a
"she".

Now the ancient Nazarenes (an ancient Jewish sect of believers in
Yeshua) actually believed the Ruach HaKodesh to be a sort of Heavenly
Mother. These ancient Nazarenes used an apocryphal Gospel called The
Gospel according to the Hebrew.. While this apocryphal Gospel is now
lost, several quotes from it have survived in the writings on the
ancient "Church Fathers." One of these quotes, found in Jerome's
commentary on Isaiah, tells the story of Messiah's baptism as follows:

And it came to pass when YHWH was come up out of the water, the whole
fount of the Ruach HaKodesh descended and rested upon him, and said to
him, "My Son, in all the prophets was I waiting for you that you
should come, and I might rest in you. For you are my rest, you are My
firstborn son, that reigns forever."
(Jerome- On Is. 11:2)

Here it is the Ruach HaKodesh, not the Father, who is calling Messiah
"My Son" In another place the Church Fathers cite a passage from this
lost Gospel where Messiah is reported as saying:

"Even so did my Mother, the Ruach HaKodesh, take me by one of my hairs
and carry me away to the great mountain Tabor."
[Origen- On Jn. 2:12; Hom. on Jer. 15:4; Jerome- On Micah 7:6; On. Is.
40:9; On Ezkl. 16:13]

There are other feminine titles for Elohim as well, which also point
to the feminine aspect within the Godhead. Among these are terms like
Shekinah (glory – a feminine word in Hebrew) and El-Shaddai. "El"
means "Elohim" while Shaddai is the dual form of the Hebrew word
"Shad" (Strong's Heb. # 7699) "the breast of a woman" so that
El-Shaddai signifies "El, the double breasted" or the Elohim with a
woman's breasts.

Just as there is a Father aspect of the Godhead and a Mother aspect of
the Godhead, there is also a "Son" aspect of the Godhead as well as we
read in the Tanak ("Old Testament"):

Who has ascended up into heaven, and descended?
Who has gathered the wind in his fists?
Who has bound the waters in his garment?
Who has established all the ends of the earth?
What is his name, and what is his son's name, if you know?
(Prov. 30:4)

The kings of the earth stand up,
And the rulers take counsel together,
Against YHWH, and against His Messiah:…
I will tell of the decree:
YHWH said to me: "You are My Son,"
This day have I begotten you….
Kiss the Son, lest he be angry…
(Ps. 2:2, 7, 12)

We have already established that the right and left pillars are
assigned as Mother and Father, the middle pillar, which balances the
feminine and masculine characteristics from the male and female sides,
is identified in the Zohar as "the Son of Yah" ("Yah" being short for
"Yahweh" the proper name of Elohim.):

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead,
which is the Son of Yah.
(Zohar 2:115)

In another Passage the Zohar has:

The Holy One, blessed be He, has a son, whose glory (tifret) shines
from one end of the world to another. He is a great and mighty tree,
whose head reaches heaven, and whose roots are set in the holy ground,
and his name is "Mispar" and his place is in the uppermost heaven… as
it is written, "The heavens declare (me-SaPRim) the glory (tifret) of
Elohim" (Ps. 19:1).
Were it not for this "Mispar" there would be neither hosts
Nor offspring in any of the worlds.
(Zohar 2:105a)

This is intended to point the reader back to a familiar passage from
the Bahir:

Why are they called Sephirot?
Because it is written (Psalm 19:2),
"The heavens declare (me-SaPRim) the glory (tifret) of Elohim."
(Bahir 125)

As the Middle Pillar of the Godhead the Son of Yah is centered and
focused at tifret and is the harmony of all of the pillars. The Son
encompasses the Tree of Life and the ten sefirot. "In him dwells all
the fullness of the Godhead" (Col. 2:9).

Moreover the the Zohar elsewhere states:

We may also translate "he who withholds blessings from the Son" (Prov.
11:26), Whom the Father and Mother have crowned and blessed with many
blessings, and concerning whom they commanded, "Kiss the Son lest he
be angry" (Ps. 2:12), since he is invested with judgment (gevurah) and
with mercy (chesed).
(Zohar 3:191b)

Now with all of this discussion about the plural nature of the
Godhead, we must not lose sight of the primary tenant of Judaism, the
Sh'ma. The Sh'ma declares the oneness of the Godhead as follows:

Hear O Israel: YHWH your Elohim, YHWH is ECHAD
(Dt. 6:4a)

Now this text stresses the oneness (echad) of YHWH. The question
remains however, what in light of the plural nature of the Godhead,
does "ECHAD" really mean?

The Hebrew word "echad" means "one" or "a unity." This word appears in
several passages in the Torah, which make it clear that echad may
refer to a unity:

Therefore a man shall leave his father and mother and be joined to his
wife, and they shall become one [echad] flesh.
(Gen. 2:24)

And YHWH said, "Indeed the people are one [echad] and they all have
one language...
(Gen. 11:6)

Now Deut. 6:4 states:

Hear O Israel: YHWH your Elohim, YHWH is one [echad]

In light of the various passages discussed previously in which there
are two or three pillars called "YHWH", this passage could be read to
mean that YHWH, Elohim and YHWH are echad (a unity.) In fact this is
exactly the interpretation given to this passage by the Zohar:

The prescribed daily form of prayer
(a confession of the unity in the godhead),
has for its object, that you shall know and
comprehend it. We have said in many places
that this daily form of prayer is one of those
passages concerning the unity, which is taught
in the Scriptures. In Deut. 6:4, we read first
"YHWH", then "our Elohim" and again "YHWH",
which together make one unity. But how can
three names be one? Are they truly one,
because we call them one? How three can
be one can only be known through the revelation
of the Ruach HaKodesh, and, in fact, with closed eyes.
This is also the mystery of the voice. The voice is
heard only as one sound, yet it consists of three
substances, fire, wind, and water, but all three
are one, as indicated through the mystery of the
voice.

Thus are "YHWH"; "our Elohim"; "the lord"
but one unity, three substantive beings which
are one; and this is indicated by the voice
which a person uses in reading the words,
"Hear, O Israel," thereby comprehending
with the understanding the most perfect unity
of the boundless one; because all three
are read with one voice, which indicates a
trinity.

And this is the daily confession of faith
of the unity, which is revealed by
the Ruach HaKodesh in a mystery. Although
there are so many persons united in the unity,
yet each person is a true-one;
what the one does, that the other does.
(The Zohar Vol. 2 p. 43):

These qualities represent the male and female aspects of Elohim as the
Encyclopedia Judaica also states:

Reference to male and female appear not only in the symbolism of
father and mother, son and daughter… but also in the striking use of
sexual imagery which is a particular characteristic of the Zohar…
(Kabbalah p. 573)

This concept of YHWH being expressed as a Father (Is. 63:16; 64:8;
Jer. 31:9 & Mal. 1:6) and a Mother (Is. 66:13) is found in the Tanak
("Old Testament") itself, in which we are told that the image of
Elohim in which man was created was "male and female" (Gen. 1:26-27).

According to Scripture man was originally created in the image of
Elohim "male and female" (Gen. 1:27) then Elohim took the "rib" from
Adam and made "woman" (Gen. 2:21-22). The Hebrew word for "rib" here
can also be translated "side" so that Elohim took one "side" of man
and made woman. One Jewish tradition has it that man was originally
created male on his right side and female on his left side. Another
Jewish tradition has it that man and woman were originally joined at
the back and that Elohim separated them with an axe. Fanciful as
these traditions are, there is some truth to them. Today we know that
males and females have tendencies to each be more dominant on
different hemispheres of their brains. Jewish tradition holds that an
unmarried man is only half of a man.

When a man and woman are joined together they become "one":

Therefore shall a man leave his father and his mother,
and shall cleave unto his wife:
and they shall be one flesh.
(Gen. 2:24)

They each complete the other and restore each other to the very image
of Elohim that man was originally made in: male and female. This
joining together and oneness is not just physical, but spiritual as
well. Messiah refers to them as having been joined by Elohim:

And he answered and said unto them, Have ye not read, that he which
made them at the beginning made them male and female,
And said, For this cause shall a man leave father and mother, and
shall cleave to his wife: and they twain shall be one flesh?
Wherefore they are no more twain, but one flesh.
What therefore Elohim hath joined together, let not man put asunder.
(Mt. 19:4-6)

Ephesians states:

So it is right for husbands to love their wives as their [own] bodies,
for he who loves his wife loves his nefesh.
(Eph. 5:28).

("Nefesh" is the Aramaic word for "soul") Why does Paul say that a
man who loves his wife, loves his own soul?

When Elohim called the Prophet Jeremiah He said:

Then the word of YHWH came unto me, saying,
Before I formed you in the belly I knew you;
and before you came forth out of the womb I sanctified you,
and I ordained you a prophet unto the nations.
(Jer. 1:4-5)

Elohim knew the soul of Jeremiah before Jeremiah was ever born. This
is because all creation was completed by the end of the sixth day of
creation as the Scripture states: "And on the sixth day Elohim
finished His work which He had made..." (Gen. 2:2)

Now when man was first created on the sixth day,
man was created "in the image of Elohim ... male and female.
(Gen. 1:26-27)

However after creation was completed Elohim extracted the "female"
aspect of man and made woman:

And Adonai YHWH caused a deep sleep to fall upon Adam and he slept:
and he took one of his ribs, and closed up the flesh instead thereof;
And the rib, which the Adonai YHWH had taken from man, made he a
woman, and brought her unto the man.
And Adam said, This is now bone of my bones, and flesh of my flesh:
she shall be called Woman, because she was taken out of Man.
(Gen. 2:21-23)

The Hebrew word for "rib" in this verse can also mean "side". The
text goes on to say:

24: Therefore shall a man leave his father and his mother,
and shall cleave unto his wife: and they shall be one flesh.
(Gen. 2:24)

All creation was completed on the sixth day. Every soul that would
ever be created was created by the end of that sixth day. All of
these souls were, like that of the first man, both "male and female"
and just as Elohim extracted the female side of Adam to make Eve, He
must also have extracted the female "side" of all of the other souls,
thus dividing them each into what one might think of as "half souls",
a female half and a male half. When two such half-souls are reunited
they become "one" just as the image of Elohim from which they were
modeled is "male and female" (Gen. 1:26-27) yet is totally united as
"one" (Deut. 6:4).

The Zohar elaborates on this ideal as it says:

All the souls in the world… are all mystically one,
But when they descend to this world they are
separated into male and female, though these are
still conjoined. When they first issue forth, they
issue male and female together. Subsequently,
when they descend (to this world) they separate,
one to one side and the other to the other. And
Elohim afterwards mates them—Elohim and no other,
He alone knowing the proper mate to each. Happy
is the man who is upright in his works and walks
in the way of truth, so that his soul may find its
original mate, for then he becomes indeed perfect,
and through his perfection the whole world is
blessed.
(Zohar 1:85b)

Ideally then if a man has been reunited with his other "side" and he
loves his wife, he is literally loving his own soul, just as Paul says
in the original Aramaic!

Thus the ideal marriage in the soul of the Torah, is a union between
two half souls, which become one, thus emulating the "male and female"
image of Elohim from which we were created.
anyone is in title to their view as long as it is appropiate by Scripture..

look you can post hour long studies that not alot of people will actually read but the basic will be the same...

The Torah does not condemn polygamy nor does it say it is "evil" and a "sin".
In other words, if one has several wives (that he can all equally take care of as the Torah demands) it is his right and if one has only one wife then it is his right, nowone should judge each other as long as there is no breaking of Torah involved in terms of relationships (like gays, lesbians, bisexuals, adultery, fornication, incest..)

i think that this is an acceptable halakha is it not??? Again trimm if you say "we say no to polygamy" then ok that is your right but by claiming "it is the only way it pleases Alaha" that's not your right because you are speaking against Torah and according to Paul judging Torah makes you a sinner because you are thereby judging Him who gave it to us..
7 And if a man sell his daughter to be a maid-servant, she shall not go out as the men-servants do. 8 If she please not her master, who hath espoused her to himself, then shall he let her be redeemed; to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her. 9 And if he espouse her unto his son, he shall deal with her after the manner of daughters. 10 If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish. 11 And if he do not these three unto her, then shall she go out for nothing, without money.
(Mechon Mamre website, Shemoth 21)

about this, it says that polygamy is ok for the common Jew (allthough it is not okay for Malachim as we can see further in the Torah when the Jews wanted a Malach like others had)


Anaiah Priel (Andrew P) Carlson said:
i would disagree Serkan. While I have not yet condemned polygamy, Trimm has every right to say what his beliefs are. He is in full realization that just because he believes something is wrong doesn't mean it is wrong, but the whole idea of halacha is how do we know what is sinful when the torah doesn't quite say it. But, here's the thing: the Torah gives us principles and a mind to reason and search out the truth and discover what is sinful. Just because the Torah has no saying about something does not make something not mentioned in the Torah acceptable. The Torah is the foundation of how to know everything that is sinful, including what is not mentioned in the Torah. The Torah strengthens and sharpens our reasoning. We can search for the truth, by using the Torah. We examine the truths in the Torah, and we can apply them to what is not mentioned. Trimm is not judging. He is using the Torah to determine whether or not polygamy is sinful. This is commendable, and whether or not he is right in his answer, I absolutely do not believe that this is the type of judging Paul or Yeshua was speaking of. Trimm is not judging the Torah and he is not disregarding it. Rather, Trimm is entirely respecting the Torah by testing the issue of polygamy against it to see if it holds up to the truth of Torah. He recognizes that the Torah gives us what we need to make definitive judgements about issues that are not directly stated in Scripture, but can be arrived at through sound reasoning and open-mindedness to the word of Elohim.

Shalom.
I fail to see how ANY Torah observant individual or ministry can hold the position that polygyny is a Scripturally sinful process, when it was practiced by all of our beloved Patriarchs, and was used instrumentally in establishing Yahweh's chosen nation.
The opposition would more correctly say that YHWH recognized that man was ALREADY practicing Polygamy when the Torah was given and allowed it in his PERMISSIVE will, yielding to our free will. He sought therefore to regulate the polygamy that man had instituted.

YHWH's primary will is monogamy (expressed in Gen. 1:27 and 2:24) and that a society that is not already practicing polygamy should not digress out of YHWH's primary will of monogamy, where we are right now, to what WAS his permissive will for a society that was already practicing polygamy (and not for our society).

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