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1Corinthians and the Counting of the Omer (Part 2) The Mind of Elohim

1Corinthians and the Counting of the Omer
Part 2: The Mind of Elohim
By James Trimm

 

 

 

The Upper Triad: The Mind of Elohim

The gifts of the upper triad relate to the mind of Elohim. These relate to the Wisdom, Knowledge and Understanding of Elohim. The Torah tells us that YHWH used these gifts to reveal to B’tzal’el (Bezalel) just exactly how each of the furnishings of the Tabernacle was to be made:

and I have filled him with the spirit of Elohim, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
(Ex. 31:3; 35:31 HRV)

Since the Upper triad corresponds with the Mind of Elohim, it is also therefore closely associated with the SOD level of understanding. Paul describes this “Mind of Messiah this way:

1 My brothers, when I came to you, I declared to you the mystery of Eloah, not with great words or with wisdom….
4 And my words and my proclaiming was not by persuasion of words of wisdom, but by demonstration of the spirit and of power,
5 That your faith would not be by the wisdom of the sons of men, but by the power of Eloah.
6 Now we speak wisdom among the mature, not the wisdom of this world nor of the authorities of this world who come to naught,
7 but we speak the wisdom of Eloah in a mystery that was hidden and [that] Eloah had before separated from before the ages for our glory,…
9 But as it is written, The eye has not seen, and the ear has not heard, and into the heart of a son of man has not entered that which Eloah has prepared for those who love him.
10 But Eloah has revealed [it] to us by his spirit, for the spirit searches into everything, even the deep things of Eloah.
11 For who is the son of man who knows what is in a son of man except the spirit of the son of man that [is] in him? So also, that which is in Eloah, no man knows except the Spirit of Eloah.
12 Now we have not received the spirit of the world, but the spirit that is from Eloah, so that we might know the gifts that were given to us from Eloah;
13 Which also we speak, not in the teaching of words of the wisdom of sons of men, but in the teaching of the spirit, and to spiritual men we compare spiritual things.
14 For the son of man who is in the nefesh does not receive spiritual things, for they are foolishness to him, and he is not able to know that which is judged spiritually.
15 Now the spiritual man judges all things, and is not judged from man.
16 For who knows the mind of YHWH that he might instruct him? But we have the mind of the Messiah.
(1Cor. 2:1-16)


Compare this with the words of the Zohar:

Behold, these are three names, how can they be one?
Is it because we call them one? (Literally: And also
concerning the proclamation that we call them one?).
How these are one can only through the vision of the Holy Sprit be known? And these are through the vision of the closed eye (or the hidden eye) To make known that these three are one (i.e. a Tri-Unity).
(Zohar 2:43b)

Note also that Paul quotes Isaiah 64:3 (4):

For since the beginning of the world men have not heard, nor perceived by the ear, neither has the eye seen, O Elohim, beside you, what he has prepared for him that waits for him.
(Is. 64:3 (4)) (See 1Cor. 2:9)

According to the Talmud this refers to the yayin ha-meshummar, the wine kept from the creation:

What is the meaning of ‘Eye hath not seen’? (Is. 64:3(4))
R. Joshua b. Levi said:
This is the wine, which has been preserved in its grapes from the six days of Creation.
(b.Ber. 34b)

What does ‘the eye hath not seen’ (Is. 64:3(4)) refer to? —
R. Joshua b. Levi said:
To the wine that has been kept [maturing] with its grapes since the six days of Creation.
(b.San. 99a)

The Hebrew word for “wine” is YAYIN which has a gematria of 70, which is also the gematria of SOD (mystery, secret, hidden)


The Word of Wisdom

Paul writes:

But the manifestation of the Spirit is given to each man, as it is profitable for him.
There is a word of wisdom that is given for it by the Spirit: and for another, a word of
knowledge by the same Spirit.
(1Cor. 12:7-8 HRV)

Now this term “Word of Wisdom” appears only here is the Scriptures and in no other passage. Neither does the term appear in the Talmud or Midrashim. The phrase “Word of Wisdom” does however appear in the Zohar on several occasions. Just as Paul tells us that the “Word of Wisdom” is a “manifestation of the Spirit”, the Zohar tells us that the “Word of Wisdom” is a “manifestation of the Shekinah”:

Said R. Jose to R. Hiya: ‘Did I not say, perhaps he is a great man?’ Then he applied to him the words, “Blessed be the man that finds wisdom and the man that gets understanding” (Prov. 3:13), saying: ‘Such are we who found you and acquired from you a Word of Wisdom and were inspired with understanding to wait for you! We are of those for whom the Holy One prepares a present when they are journeying, to wit, the manifestation of the Shekinah, as it says: “The path of the righteous is as the shining light, that shines more and more unto the perfect day” (Prov. 4:18).’
(Zohar 2:50a)

The Zohar also gives a good definition of the “Word of Wisdom”:

IN THE BEGINNING. R. Simeon opened his discourse with the text: And I put my words in your mouth (Isaiah 51:16). He said: ‘How greatly is it incumbent on a man to study the Torah day and night! For the Holy One, blessed be He, is attentive to the voice of those who occupy themselves with the Torah, and through each fresh discovery made by them in the Torah a new heaven is created. Our teachers have told us that at the moment when a man expounds something new in the Torah, his utterance ascends before the Holy One, blessed be He, and He takes it up and kisses it and crowns it with seventy crowns of graven and inscribed letters. When a new idea is formulated in the field of the esoteric wisdom, it ascends and rests on the head of the “Tzaddik, the life of the universe”, and then it flies off and traverses seventy thousand worlds until it ascends to the “Ancient of Days”. And inasmuch as all the words of the “Ancient of Days” are Words of Wisdom comprising sublime and hidden mysteries, that hidden Word of Wisdom that was discovered here when it ascends is joined to the words of the “Ancient of Days”, and becomes an integral part of them, and enters into the eighteen mystical worlds, concerning which we read “No eye has seen beside You, O Elohim” (Isaiah 64:3). From there they issue and fly to and fro, until finally arriving, perfected and completed, before the “Ancient of Days”. At that moment the “Ancient of Days” savors that Word of Wisdom, and finds satisfaction therein above all else. He takes that word and crowns it with three hundred and seventy thousand crowns, and it flies up and down until it is made into a sky. And so each word of wisdom is made into a sky, which presents itself fully formed before the “Ancient of Days”, who calls them “new heavens”, that is, heavens created out of the mystic ideas of the sublime wisdom.
(Zohar 1:4b)

Notice the Zohar here quotes the Prophet Isaiah where he writes:

And whereof from of old men have not heard,
nor perceived by the ear, neither has the eye seen
an Elohim beside You, who works for him that
waits for Him.
(Is. 64:3(4))

There is a Baraita on this verse that appears twice in the Talmud once in the Midrash Rabbah and four times in the Zohar.

The following is the Baraita as it appears in the Talmud:

What is the meaning of “Eye has not seen” (Is. 64:3)
Rabbi Joshua ben Levi said:
This is the wine that has been kept
in its grapes from the six days in the beginning.
(b.Berakot 34b; b.Sanhedrin 99a)

The phrase “wine that has been kept” in the Hebrew is Yayin HaMeshumar “wine of keeping”. The tradition of the Yayin HaMeshumar runs deep in traditional Judaism. It is the wine that will be served at the Messianic Feast when the Messiah re-establishes the Kingdom of Israel on earth.

In his first letter to the Corinthians Paul also quotes, or perhaps we should better say paraphrases Is. 64:3(4) as follows:

But as it is written:
The eye has not seen, and the ear has not heard,
and into the heart of a son of man has not entered
that which Eloah had prepared for those who love Him.
(1Cor. 2:9 HRV)

Note that Paul’s citation is influenced by the Baraita as the actual text of Isaiah says that “eye has not seen… an Elohim beside you” but Paul says “Eye has not seen… that which Eloah has prepared for those who love Him.” And the Baraita has “Eye has not seen… the wine which has been kept…”.

Now lets look at Paul’s quote in context:

But we speak the wisdom of Eloah
in a mystery that was hidden
And [that] Eloah had before separated
from before the ages for our glory.
That not one of the authorities of this world knew,
for if they had known it,
they would not have crucified the Adon of glory.
But as it is written:
The eye has not seen, and the ear has not heard,
and into the heart of a son of man has not entered
that which Eloah had prepared for those who love Him.
(1Cor. 2:7-9 HRV)

When we look at Paul’s context we see an even greater influence from the Baraita of the Yayin HaMeshumar “…a mystery that was hidden and that Eloah had before separated from before the ages… eye has not seen… that which Eloah has prepared for those who love Him.”

It is clear that Paul here must be referring to the Yayin HaMeshumar as his audience is, no doubt, familiar with this Baraita to Is. 64:3.

It is the Yayin HaMeshumar that Yeshua refers to when we read:

And afterwards he took the cup, and blessed,
and gave to them, saying,
“Drink you all of it,
for this is my blood of the New Covenant,
which is shed for many to atone for sinners,
And I tell you, hereafter I will not drink of the fruit of the vine,
until that day when I drink it new with you in the kingdom
of my Father which is in heaven.”
(Mt. 26:27-29)

The Yayin HaMeshumar is the blood of the New Covenant. At the Passover Sader the wine represents the blood of the lamb. Note that we read in Revelation that Messiah is the lamb slain “before the foundation of the world.” (Rev. 13:8) his blood is the wine kept in its grapes from the six days in the beginning.

In the Apocryphal Gospel of Thomas Yeshua is quoted as saying:

Yeshua said, "I shall give you what no eye has seen
and what no ear has heard and what no hand has touched
and what has never occurred to the mind of man.
(Gospel of Thomas 17)

Note that in 1Cor. 1:18-20 the same “wisdom” of which we are later told is “…in the mystery that was hidden … before separates from before the ages… which Eloah had prepared for those who love him.” (1Cor. 2:7-9) is also the “wisdom” which “takes away the wisdom of the wise” in 1Cor. 1:19 quoting Isaiah 29:14. In Isaiah 29:15 this wisdom is the contents of the sealed book (Is. 29:11-12, 14, 18). In Revelation this book is opened by the “lamb as if it was slain” (Rev. 5:6) a lamb slain “before the foundation of the world.” (Rev. 13:8).

This is the wine that will be served at the “marriage supper of the lamb” (Rev. 19:7) the great Messianic Banquet and Passover Sader.

In 1Corinthians, Paul has brought up the Yayin HaMeshumar at the beginning of his letter because he will be addressing this wine throughout his letter. In 1Cor. 5 he will discuss the recent Passover Sader at Corinth. In 1Cor. 11:23-34 he addresses the significance of the Passover and especially being worthy to drink the wine which is the Yayin Hameshumar.

In 1Cor. 15:54 he cites Isaiah 25:8 a passage of Isaiah which immediately follows the description of the Messianic Banquet in Isaiah 25:6-7:

6 And in this mountain shall YHWH of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.
8: He will swallow up death in victory; and the Adonai YHWH will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for YHWH has spoken it.

Notice that the Yayin HaMeshumar is something which “from of old men have not heard, nor perceived by the ear, neither has the eye seen” (Is. 64:3) elsewhere Isaiah writes:

So shall he sprinkle many nations, kings shall shut their mouths
because of him, for that which had not been told them shall they see
and that which they have not heard shall they perceive.
(Is. 52:15)

Thus the “suffering servant” song of Isaiah 53 is the message that “eye has not seen”, it is the Yayin HaMeshumar.

The Midrash Rabbah to Num. 13:2 (500) says:

Because hr bared his soul unto death (Is. 53:12)
and bruised themselveswith the Torah which is sweeter than honey,
the Holy One, blessed be He, will hereafter give them to drink
of the wine kept in its grapes since the six days in the beginning....
(Midrash Rabbah to Numbers 13:2 (500))

Thus Paul writes:

But we speak the wisdom of Eloah
in a mystery that was hidden
And [that] Eloah had before separated
from before the ages for our glory.
That not one of the authorities of this world knew,
for if they had known it,
they would not have crucified the Adon of glory.
But as it is written:
The eye has not seen, and the ear has not heard,
and into the heart of a son of man has not entered
that which Eloah had prepared for those who love Him.
(1Cor. 2:7-9 HRV)

Not only is the Yayin HaMeshumar the blood of the Messiah, but it is more. It is the “mystery” of which the blood of Messiah is only part:

The Zohar says:

The Tzadik (The Righteous) is the Yesod (foundation) in Yah,
the mystery (SOD) which is the wine which has been kept
in its grapes from the six days in the beginning.
(Zohar; Roeh M’haimna on Pinchas)

There is a clear connection here because SOD (“mystery”) has a gematria (numerical value) of 70 which is also the gematria of YAYIN (“wine”). Just as the Zohar identifies the “mystery” with the Yayin HaMeshumar, so does Paul in 1Corinthians.

For Paul goes on to further identify the Yayin HaMeshumar as follows:

10 But Eloah has revealed [it] to us by his spirit, for the spirit searches into everything, even the deep things of Eloah.
11 For who is the son of man who knows what is in a son of man except the spirit of the son of man that [is] in him? So also, that which is in Eloah, no man knows except the Spirit of Eloah.
12 Now we have not received the spirit of the world, but the spirit that is from Eloah, so that we might know the gifts that were given to us from Eloah;
13 Which also we speak, not in the teaching of words of the wisdom of sons of men, but in the teaching of the spirit, and to spiritual men we compare spiritual things.
14 For the son of man who is in the nefesh does not receive spiritual things, for they are foolishness to him, and he is not able to know that which is judged spiritually.
15 Now the spiritual man judges all things, and is not judged from man.
16 For who knows the mind of YHWH that he might instruct him? (Is. 40:13) But we have the mind of the Messiah.
(1Cor. 2:10-16)

Paul identifies the Yayin HaMeshumar with the “words of wisdom” (2:13) as well as the “mind of YHWH” or the “mind of Messiah” (1Cor. 2:16) and with the spiritual “gifts” (1Cor. 2:10-16) which he will elaborate upon later in the letter (1Cor. 12-14).

So both Paul and the Zohar identify the Word of Wisdom as a "manifestation" of the Ruach/Shekinah and as that which the "eye has not seen" referenced in Isaiah 54:3 which both the Zohar and Paul say "has been kept" since the time of Creation.

 
Discerning of the Spirit

Many translated this "discerning of spirits" because "spirits" is plural in the Greek, but in the original; Aramaic itr is singular, which is the Aramaic grammar for "Spiritual Discernment". This manifestation corresponds to the sefirah of Understanding. Understanding is analytical. It divides and classifies and discerns. The Aramaic term for “discerning here comes from the root P-R-SH meaning “to divide”. This manifestation is a manifestation of the Understanding and discernment of YHWH.

This gift of the Spirit is mentioned in the Tanak in the Book of Job:

But it is a spirit in man, and the breath of Shaddai, that gives them understanding.
It is not the great that are wise, nor the aged that discern judgment.
(Job 32:8-9 HRV)

There is an excellent example of this gift in the Tanak in 1Kings 3:5-15. Here Shlomo (Solomon) asks YHWH for “an understanding heart … that I may discern between good and evil…” (1Kn. 3:9) and YHWH gave him this gift as well as the additional gift of the Word of Wisdom (1Kn. 3:10-13).


The Word of Knowledge


This manifestation corresponds to the sefirah of Knowledge (which is the flip side of the Sifira known as KETER or “crown”). The term “Word of Knowledge” is a Semitic idiom for a “matter of knowledge”. The Word of Knowledge occurs when the Word of Wisdom is subjected to the Discerning of the Spirit, thus harmonizing the two opposing pillars.

Knowledge naturally fills the structure created by the gifts of Wisdom and Understanding (Discernment) as the Psalmist writes:

Through wisdom is a house built; and by understanding it is established;
And by knowledge are the chambers filled with all precious and pleasant riches.
(Prov. 24:3-4 HRV)

A good example of this gift is found in the Tanak when Natan (Nathan) comes to Daniel with a parable expressing his knowledge of David’s sin (2Samual 12:1-12). Natan had received a Word of Knowledge concerning David’s actions that allowed him to approach David on the matter.

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Just in time for Shavuot:   Manifesting the Ruach

Ruach means "Spirit" in Hebrew, and "Ruach HaKodesh" is Hebrew for "Holy Spirit". What is the Jewish perspective on the manifestations of the Ruach HaKodesh?  Is there a Jewish basis for these gifts?  How were gifts like the "Word of Wisdom" and "Tongues" understood in the Tanak and other ancient Jewish sources.  Learn about the Jewish roots of the manifestations of the Holy Spirit, and learn how to manifest the Ruach HaKodesh in your own life!

http://nazarenespace.com/page/books-dvds

 

Views: 428

Comment by James Trimm on May 18, 2014 at 5:05pm

Read the rules before posting.  It is not permitted to post links to countermissionary websites here.

If you have a specific question then please ask it yourself in your own words.

Comment by James Trimm on May 18, 2014 at 5:07pm

As for typological and foreshadowing, this is the DRASH level of understanding, one of the four levels of interpretation which comprise PaRDeS.  That is Judaism 101.

Comment by James Trimm on May 18, 2014 at 5:10pm


We read in the Goodnews according to Matthew:

13 And after they had departed, and behold, the angel of YHWH appeared to Yosef in a
dream, saying: Arise, take the boy and His mother, and flee you away into Egypt and be
there. And there you will stay until I return to you: for Herod is seeking to put the boy to
death.
14 And he arose, <and did as the angel had said to him,> and took up the boy and His
mother by night, and departed into Egypt,
15 And was there until the death of Herod: to fulfill what was spoken from YHWH by
the prophet, who said, From out of Egypt I have called, My Son. (Hosea 11:1)
(Matt. 2:13-15 HRV)

In an attempt to discredit this account, as well as the Messiahship of Yeshua, Tovia Singer and other anti-missionaries have claimed that Matthew quotes this passage of Hosea totally out of context.  In reality Matthew’s use of this passage as a Messianic prophecy is perfectly justified, and in fact shows a great deal of Jewish insight.

First off it is important to have a basic understanding of Jewish hermeneutics.  In Judaism it is understood that there are four levels of understanding of a passage, which correspond to the four Hebrew letters that spell the Hebrew word PaRDeS (Paradise) The word PRDS is also an acronym (called in Judaism "notarikon") for:

[P]ashat (Heb. "simple") The plain, simple, literal level of understanding.
[R]emez (Heb. "hint")   The implied level of understanding.
[D]rash (Heb. "search")  The allegorical, typological or homiletically level of understanding.
[S]od (Heb. "hidden")  The hidden, secret or mystical level of understanding.

These are the four levels of understanding.  The Four Gospels each express one of these four levels of understanding of the life of Yeshua.

The Pashat Gospel is Mark.  Mark wrote a simple, brief, concise, pashat account of Yeshua’s life for the Goyim (Gentiles) while he was in Babylon with Kefa (1Kefa 5:13).  He wrote his Gospel in the Syriac dialect of Aramaic for his Syrian and Assyrian readers in Babylon.  Mark thus compiled material from Matthew  and Luke and simplified it to create a simple version for Goyim.  .

The Remez Gospel is Luke.  Luke wrote a more detailed account for the High Priest Theophilus (a Sadducee).  The Sadducees were rationalists and sticklers for details.

The Drash Gospel is Matthew.  Matthew presents his account of Yeshua’s life as a Midrash to the Pharisees, as a continuing story tied to various passages from the Tanak    As a drash level account Matthew also includes a number of parables in his account.

The Sod Gospel is Yochanan (John).  Yochanan addresses the Mystical Essene sect and concerns himself with mystical topics like light, life, truth, the way and the Word.  Yochanan includes many Sod interpretations in his account.  For example Yochanan 1:1 presents a Sod understanding of Gen. 1:1.  Yochanan 3:14; 8:28 & 12:32 present a Sod understanding of Num. 21:9 etc.).

Now let us return to Hosea 11:1 where we read:

    When Israel was a child, then I loved him,
    And out of Egypt I called My son.

This passage draws from the Torah Exodus 4:22-23:

    Then you shall say to Pharaoh,
    “Thus says YHWH:
    ‘Israel is my first-born son.
    I have said to you, ‘Let My son go,
    That he may worship Me,’
    Yet you refuse to let him go.
    Now I will slay your first-born son.’”
    (Sh’mot (Ex.) 4:22-23)

Now if Israel is the first-born son of YHWH spoken of in these passages, then why did Matthew apply this passage (Hoshea 11:1) to the Messiah?

Why in the world does YHWH identify Israel as His first-born son? Why does Matthew identify Messiah as His son?  Who in Judaism is the first-born Son of YHWH?  Why the apparent confusion?  Is Matthew really taking Hoshea 11:1 out of context?

No Matthew is giving a Midrash, a Drash understanding of Hosea 11:1 and Exodus 4:22-23.  In order to understand this Midrash it is important to understand the concept of the “firstborn Son of Yah” in Judaism.

The firstborn Son of Yah referenced in the Zohar and is the Middle Pillar of the Godhead which the Zohar identifies as "The Son of Yah". 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 God 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 God 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 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".  The Zohar says:

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:

We may also translate, “he who withholds blessings from the Son”, 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. II, 12), since he is invested both
with judgement (gevurah) and with mercy (chesed).
(Zohar 3:191b)

And elsewhere the Zohar says of the Son:

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 God” (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 God.”
(Bahir 125)

(For more on the Son of Yah in Judaism see my recent article Kiss the Son at http://nazarenespace.com/profiles/blogs/kiss-the-son-the-deception-... )

According to the Zohar, the Middle Pillar of the Godhead is not only known as the “Son of Yah” but also as “Metatron”:

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)

The Middle Pillar is also known as “Metatron”:

The Middle Pillar [of the godhead] is Metatron,
Who has accomplished peace above,
According to the glorious state there.
(Zohar 3:227)

In the Zohar we are also told that Metatron is “the firstborn”:

"And Abraham said to his oldest servant of his house…" (Gen. 24:2) Who is this of whom it said "his servant?" In what sense must this be understood? Who is this servant? R. Nehori answered:
"It is in no other sense to be understood than expressed in the word "His servant,"
His servant, the servant of Elohim, the chief to His service. And who is he? Metatron, as said. He is appointed to glorify the bodies which are in the grave.
This is the meaning of the words "Abraham said to His servant" that is to the servant of Elohim. The servant is Metatron, the eldest of His [YHWH's] House, who is the firstborn of all creatures of Elohim, who is the ruler of all He has; because Elohim has committed to Him the government over all His hosts.
(Zohar 1:129b)

So in Judaism both Israel and “The Son of Yah” are identified as the “first-born Son of YHWH”.

According to the first century Jewish writer Philo, this firstborn Son of Elohim is also known as “The Word:

Philo Writes of the Word (Logos):

For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man,
(On Dreams 215)

And if there be not as yet any one who is worthy to be called a son of God, neverthless let him labour earnestly to be adorned according to his Firstborn Word, the eldest of his angels, as the great archangel of many names; for He is called, "the Authority", and "the Name of God", and "the Word", and "man according to God's image", and "He who sees Israel". . . For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred Word; for the image of God is his most ancient word.
( On the Confusion of Tongues XXVIII:146-147)

Thus, indeed, being a shepherd is a good thing, so that it is justly attributed, not only to kings, and to wise men, and to souls who are perfectly purified, but also to God, the ruler of all things; and he who confirms this is not any ordinary person, but a prophet, whom it is good to believe, he namely who wrote the psalms; for he speaks thus, "The Lord is my shepherd, and he shall cause me to lack Nothing;" (Ps. 23:1.) and let every one in his turn say the same thing,
for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutenant of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road."(Ex. 23:20.)
(On Husbandry 50-51)

Furthermore Philo tells us that “The Word” (Logos) and the Messiah are one and the same:

"The head of all things is the eternal Word (Logos) of the eternal God, under which, as if it were his feet or other limbs, is placed the whole world, over which He passes and firmly stands. Now it is not because Messiah is Lord that He passes and sits over the whole world, for His seat with His Father and God but because for its perfect fullness the world is in need of the care and superintendence of the best ordered dispensation, and for its own complete piety, of the Divine Word (Logos), just as living creatures (need) a head, without which it is impossible to live."
(Q&A on Exodus, II, 117)

So when YHWH says in Sh’mot (Ex.) 4:22-23 and Hoshea 11:1 that Israel is his first-born son he is speaking allegorically.  He is comparing Israel to Messiah.

And when Mattitiyahu quotes Hoshea 11:`1 and applies this sonship to Messiah he is referring to the reality behind the allegory of Hosea 11:1 and Sh’mot 4:22-23.  In effect Matthew is saying that Yeshua the Messiah is the figure that later Rabbinic Judaism came to call “The Son of Yah”.  Therefore the Torah in Sh’mot 4:22-23 is prompting us that there is an allegorical relationship between Israel and Messiah:

So how is the Messiah allegorically like Israel?

* Both made a major impact on the world.

* Both were born through a biological miracle on their mother’s womb.

* Both were taken into Egypt to save their lives.

* Both are called up out of Egypt.

* Both have been despised and rejected by man.

* Rome attempted to execute each of them.

* Both are resurrected never to die again.


By saying, “Israel is my first-born son”, ELOHIM is saying that by oppressing Israel, it is as if Pharaoh was oppressing the Son of Yah, the Messiah himself.


In fact the Tanya makes use of this same allegory which connects the Son of Yah as spoken of in the Zohar with Israel:

So, allegorically speaking, have the souls of Jews risen in the [Divine] thought, as it is written, "My firstborn son is Israel," and "Ye are children unto the Lord your G-d". That is to say, just as a child is derived from his father's brain, so— to use an anthropomorphism— the soul of each Israelite is derived from G-d's (blessed be He) thought and wisdom.
(Tanya; Likutei Amarim; Chapter 2)

Similarly is it with the human soul, which is divided in two— sechel (intellect) and middot (emotional attributes). The intellect includes chochmah, binah and da at (ChaBaD), whilst the middot are love of G-d, dread and awe of Him, glorification of Him, and so forth. ChaBaD [the intellectual faculties] are called "mothers" and source of the middot, for the latter are "offspring" of the former.

(Tanya; Likutei Amarim; Chapter 3)

Comment by Paris on May 18, 2014 at 5:16pm

The link I provided specficly denies that midrash has anything to do with types and shadows I will try to put this in my own words but they get the point across so much better hence the link

Comment by James Trimm on May 18, 2014 at 5:37pm

Types and shadows are allegory.   The Rabbinic literature and the Dead Sea Scrolls make frequrnt use of this.

Comment by Paris on May 18, 2014 at 5:46pm

They insist on a plain and simple meaning and that midrash isn't used to establish prophecy

Comment by Paris on May 18, 2014 at 8:04pm

What am I to interpret your silence as you being busy or your done responding to me?

Comment by Mikha El on May 18, 2014 at 9:05pm

Paris,

If "they",  "insist on a plain and simple" meaning,  despite Rabbinic literature and the Dead Sea Scrolls making frequent use of types and shadows, obviously "they" need to be shown proof since "they" are to busy to look into the fact "themselves". Being slack in study does not make "them" correct!  

Comment by Paris on May 18, 2014 at 9:44pm

And midrash can be used for prophecy because they their are none

Comment by Paris on May 18, 2014 at 9:55pm
"Joshua caused [the people] to swear at that time saying, 'Cursed before G-d is the man who rises up and builds this city Jericho. With his firstborn son he will lay its foundations, and with his youngest he will set up its gates' (Joshua 6:26)."

We read of the fulfillment:

"In his days, Hiel the Beth-elite built Jericho; with Abiriam, his firstborn, he laid its foundations; and with Segub, his youngest, he set up its doors, according to the word of G-d He spoke through Joshua son of Nun (I Kings 16:34)."

This is an example given as a direct one to one correspondence between prophecy and fulfilment basicly midrash is used to establish homiletic meanings not pshat

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