Baptized in the Holy Spirit with Evidence of… Torah Observance

Baptized in the Holy Spirit with Evidence of… Torah Observance?
By
James Scott Trimm

I have often been asked by Charismatic Christians if I have been “Baptized in the Holy Spirit with evidence of speaking in tongues”. But is speaking in tongues the scriptural evidence of being immersed in the Ruach HaKodesh? Lets look at what the Scriptures actually say on this topic.

We read in Ezekiel:

17 Therefore say, Thus says the Adonai YHWH: I will even gather you from the peoples, and assemble you out of the countries where you have been scattered: and I will give you the land of Yisra’el.
18 And they shall come there, and they shall take away all the detestable things thereof, and all the abominations thereof, from thence.
19 And I will give them–one heart–and I will put a new spirit within you. And I will remove the–stony heart–out of their flesh, and will give them a heart of flesh,
20 That they may walk in My statutes and keep My ordinances, and do them: and they shall be My people, and I will be their Elohim.
21 But as for them whose heart walks after the heart of their detestable things and their abominations, I will bring their way upon their own heads, says the Adonai YHWH
(Ezek. 11:17-21 HRV)

And later Ezekiel says:

25 And I will sprinkle clean water upon you, and you shall be clean. From all your uncleannesses and from all your idols, will I cleanse you.
26 A new heart also will I give you, and a new spirit will I put within you. And I will take away, the stony heart out of your flesh, and I will give you, a heart of flesh.
27 And I will put My spirit within you, and cause you to walk in My statutes, and you shall keep My ordinances, and do them.
(Ezekiel 36:25-27 HRV)

And as our Messiah Yeshua told us that when the “Spirit of Truth” has come, that Spirit would “lead you in all truth” (John 16:13) And what is truth? The Psalmist tells us that the “Torah is truth” and that “all of his commandments are truth” (Ps. 119:142, 151).

The true evidence of the indwelling of the Ruach HaKodesh, is Torah observance. So now you know that you can say “I have the Baptism of the Holy Spirit with evidence of walking in statutes and keeping of ordinances,”

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The Torah and Our Joy in Messiah

The Torah and Our Joy in Messiah
By
James Scott Trimm

We read in the Torah:

4 HEAR, O YISRA’EL: YHWH OUR ELOHIM, YHWH IS ONE.
5 And you shall love YHWH your Elohim with all your heart, and with all your soul, and with all your might.
6 And these words which I command you this day, shall be upon your heart.
7 And you shall teach them diligently unto your children: and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.
8 And you shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.
9 And you shall write them upon the door posts of your house, and upon your gates.
(Deut. 6:4-9 HRV)

And:

Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.
(Deut. 11:18 HRV)

But what does it really mean to have the Torah in our hearts?

The Messiah is the Torah

Just as the Tanak identifies the Torah as the Way (Deut. 9:12; 11:22-28; 30:15-16) the Truth (Ps. 119:142, 151) the Life (Deut. 32:46-47) the Light (Prov. 6:23; Ps. 119:105; Is. 8:20; 51:4) and the Word (Is. 1:10; 2:3) the Ketuvim Netzarim identifies Yeshua as the Messiah as the Way, the Truth, the Life (Jn. 14:6) the Light (Jn. 8:12; 1:4-5, 9; 3:19; 9:5; 12:35-36, 46; 14:6) and the Word (Jn. 1:1-3; 14-18; Rev. 19:13). Because the Messiah is the Torah itself incarnate which “appeared on earth and lived among men” (Baruch 3:29).

We read in the Book of Baruch:

29 Who has gone up into heaven, and taken her [wisdom]
and brought her down from the clouds?
30 Who has gone over the sea, and found her,
and will buy her for pure gold?
(Baruch 3:29-30)

This is a reference back to the Torah where we read:

9 And YHWH your Elohim will make you over-abundant in all the work of
your hand, in the fruit of your body, and in the fruit of your cattle,
and in the fruit of your land, for good; for YHWH will again rejoice
over you for good, as He rejoiced over your fathers,
10 If you shall hearken to the voice of YHWH your Elohim, to keep His
commandments and His statutes which are written in this Book of the
Torah; if you turn unto YHWH your Elohim with all your heart, and with
all your soul.
11 For this commandment which I command you this day, it is not too
hard for you, neither is it far off.
12 It is not in heaven, that you should say: `Who shall go up for us
to heaven, and bring it unto us, and make us to hear it, that we may
do it?’
13 Neither is it beyond the sea, that you should says: `Who shall go
over the sea for us, and bring it unto us, and make us to hear it,
that we may do it?’
14 But the word if very near unto you, in your mouth, and in your
heart, that you may do it.
15 See, I have set before you this day life and good, and death and evil,
16 In that I command you this day to love YHWH your Elohim, to walk in
His ways, and to keep His commandments and His statues and His
ordinances; then you shall live and multiply, and YHWH your Elohim
shall bless you in the land where you go in to possess it.
(Deut. 30:9-16)

Then a few lines later Baruch writes:

37 Afterward she appeared upon earth and lived among men.
4:1 She is the book of the commandments of Elohim,
and the Torah that endures forever.
All who hold fast will live,
and those who forsake her fast will die.
(Baruch 3:29-30)

The Torah has long been recognized in Judaism as a living entity through which YHWH created the Heavens and the Earth. As we read in the Midrash Rabbah:

The Torah declares: ‘I was the working tool of the Holy One, blessed be He.’ In human practice, when a mortal king builds a palace, he builds it not with his own skill but with the skill of an architect. The architect moreover does not build it out of his head, but employs plans and diagrams to know how to arrange the chambers and the wicket doors. Thus Elohim consulted the Torah and created the world, while the Torah declares, IN THE BEGINNING GOD CREATED (I,1), BEGINNING referring to the Torah, as in the verse, YHWH made me as the beginning of His way (Prov. VIII, 22).
(Genesis Rabbah 1:5)

Let us now look at a passage of the Ketuvim Netzarim which Christians have totally misunderstood, Romans 10:4. It appears in the most Christian translations to say that “Christ is the end of the law”. The Aramaic word used for “end” here is SAKA. Back in 1893 when James Murdock S.T.D. (A Christian) translated the Aramaic Peshitta into English for the first time, he translated this word as “aim”. He noted the original Aramaic word in the margin and further defined it “end, scope, summary”. This Aramaic word is used in the Rabbinic literature to mean “number” “sum” or “total”. In the Babylonian Talmud this word is used as follows “…the SUM of pupils for a teacher in the primary class is twenty five” (b.Bat. 21a) The root verb for this Aramaic noun means “to calculate, count, sum up” or “to look out for, to hope for”.

With this Aramaic word, Paul is saying, not that the Messiah is the TERMINATION of the Torah, but that Messiah is the aim, goal, scope, summary, number, total and sum of the Torah! Paul is saying that the Messiah is the Torah. Messiah is the sum of the Torah.

Rom 10:5 then continues with:

For Moses thus wrote of the righteousness that is by the Torah that `he who does these will live by them.’
(Lev. 18:5)

Remember now, Paul has just said that the Messiah is the sum of the Torah, and now he is quoting the Torah to prove that “life” comes from the Torah.

Then in Rom. 10:6-8 Paul continues:

And of the righteousness that is by trust, he thus says: `Do not say in your heart: who has ascended to heaven’ (Deut. 30:12) and brought down the Messiah? `And who has descended’ to the depth of She’ol `and brought up’ (Deut. 13:13) the Messiah from among the dead? But what does it say? `The answer is near to you, to your mouth and to your heart,’ (Deut. 30:14) which is the word of trust that we proclaim”

Now Christian commentators have taken Paul to be contrasting “the righteousness that is by the Torah” (Rom. 10:5) with “the righteousness that is by faith” (Rom. 10:6) to prove that Messiah is the “end”/”termination” of the Law as stated in Rom. 10:4.

There are several problems with this interpretation.

To begin with, we have already shown that Paul’s point in Rom. 10:4 is not that Messiah is the termination of the law, but that Messiah is the goal and sum of the Torah.

Secondly Rom. 10:5 and Rom 10:6f both quote passages from the Torah to prove their points.

Thirdly, these commentators totally mangle the point Paul is making in Rom. 10:6-8.

When Paul was teaching the Bereans in Acts 17, we are told that they checked “the Scriptures” to see if what Paul said could be found there, and Paul said they were more noble than others he had taught, for doing this. Now the only Scriptures they had at the time were those of the Tanak (“Old Testament”) so Paul would look to the passages he cites from the Tanak to see that we are applying his words accurately as they are in the Tanak.

So lets be good Bereans and look at the portion of Torah Paul actually quotes in Rom. 10:6-8, see what it actually says in context, and see how Paul is using it. Paul is quoting from Deut. 30:12-14.

Now the first and most important point is that in Deut. 30:12-13 it is the Torah that we do not have to have brought down to us, but in Paul’s citations in Rom. 10:6-7 it is the “Messiah” who does not have to be brought down to us. Paul is applying his logic that Messiah is the sum of the Torah from Rom. 10:4 (thus reaffirming that we are
correct in our understanding of SAKA in Rom. 10:4).

In Baruch that which is brought down from heaven in Deut. 30:12-13 is personified Wisdom (compare 1Cor. 1:24 ) which is identified with an incarnation of the Torah itself having come down to earth to dwell with men.

Moreover, when Paul says “the answer is near to you, to your mouth, and to your heart, which is the word of trust that we proclaim” (Rom. 10:8) Deut. Says “But the WORD is very near unto you, in your mouth and in your heart, that you may do it” (Deut. 30:14). So the “answer” and the “word of trust/faith” in Rom. 10:8 is the “word” in Deut. 30:14, but in Deut. 30:14 that “word” is CLEARLY the Torah! In other words Rom. 10:8 might be understood “the TORAH is near to you, to your mouth, and to your heart, which is the TORAH of trust/faith that we proclaim”.

Fourth, we find that Deut. 30:15-16 parallel the meaning of Lev. 18:5 so that we can see that Paul is citing these two passages together, not because he is contrasting them, but because they teach the same thing!

Finally if we look back to Rom. 10:6 which is quoting Deut. 30:12 and we look closely at the phrase Paul quotes “who shall go up for us to heaven” in the original Hebrew of Deut. 30:12, and if we take the first letter of each word to from a new word (this is a technique known as “Notarikon”) then we spell the Hebrew word MILAH (which can mean “word” or “circumcision”) and if we take the last letter of each word we find the name YHWH, so hidden and imbedded in this Hebrew phrase is the phrase “Word of YHWH”. Paul’s point is that both the Messiah and the Torah are the “Word of YHWH”.

The Messiah is YHWH

The opening of the Shema reads:

SH’MA YISRAEL YHWH ELOHEYNU YHWH ECHAD
“Hear O Israel, YHWH, our Elohim, YHWH is one (ECHAD)”
(Deut. 6:4)

Let us examine other passages in the Torah to understand how this word ECHAD (“one”) is used in the Torah:

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)

Thus it is clear that the word ECHAD in no way requires a singularity and can refer to a composite unity.

Now let us to explore how this passage is understood by the Zohar:

The [profession of] unity that every day is [a profession of] unity
is to be understood and to be perceived. We have said in many places
that this prayer is a profession of Unity that is proclaimed:

”Hear O Yisrael, YHWH“ first, [then] “Eloheynu” [and] “YHWH” they are all One and thus He is called “One”.

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.
And this is the mystery of the voice that is heard. The voice is one. And is three GAUNIN: fire and air and water. And all these are one in the mystery of the voice.

And also here “YHWH, Eloheynu, YHWH” these are One. Three GAUNIN that are One. And this is the voice of the act of a son of man in [proclaiming] the Unity.
And to which he sees by the Unity of the “All” from Eyn Sof (the Inifinite One) to the end of the “All”. Because of the voice in which it is done, in these are three that are one.

And this is the [profession] of the daily profession of Unity that is revealed in the mystery of the Holy Spirit.

And there are many GAUNIN that are a Unity, and all of them are true, what the one does, that the other does, and what that one does, the other does.
(Zohar 2:43)

(The Aramaic word GA’UN (sing.)/GAUNIN (plural) comes from the word for “color” and refers to an “aspect, element, substance, essence”. )

Thus the Zohar understands the Sh’ma to mean that YHWH, Elohim and YHWH are three GA’UNIN. This section of the Zohar also recalls a reading from the Sefer Yetzirah:

Three “mothers”: Alef; Mem and Shin
Their foundation is a pan of merit
a pan of liability
and the tongue of decree deciding between them.
(Sefer Yetzirah 3:1)

Three “mothers”, Alef, Mem, Shin
in the universe are air, water, fire…
(Sefer Yetzirah 3:4a)

(Note: The letter SHIN has a gematria (numerical value) of 300 which is the same as the gematria of the phrase ”Ruach Elohim” (the Spirit of Elohim).)

As it we will demonstrate the “tongue of decree deciding between them” is the Middle Pillar of the Godhead which reconciles the two outer pillars of the Godhead.

The Zohar also calls these three GAUNIN the three pillars of the Godhead. The Zohar teaches that the two outer pillars are reconciled by the middle pillar just as the “tongue of decree” decides between the two pans of the scale in the Sefer Yetzirah. The Zohar reads as follows:

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 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,
writes 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 First Century Jewish Writer Philo says similarly that the Word reconciles the two sides:

…the Divine Word (Logos)…fills all things and becomes a mediator and arbitrator for the two sides….from the Divine Word (Logos), as from a spring, there divide and break forth two powers. One is the creative through which the Artificer placed and ordered all things. This is named “God”. And the royal, since through it the Creator rules over created things. This is called “Lord” And from these two powers have grown the others. For by the side of the creative power there grows the propitious of which is named “beneficial” while (besides) the royal the legislative, of which is aptly named “punitive”. And below these and beside them is the ark.”
(Philo on Q&A on Exodus, II.68)

According to the Zohar the Middle Pillar of the Godhead is the Son of Yah:

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 Zohar also says of the Son of YHWH:

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 Zohar passage is intended to recall a passage from the Bahir:

Why are they called Sephirot?
Because it is written (Ps. 19:2),
“The heavens declare (me-SaPRim) the glory of God.”
(Bahir 125)

The Zohar also says concerning the Son of Yah:

“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)

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)

The Targums were authoritative Aramaic paraphrases of the books of the Tanak which were read in the synagogues along with the Hebrew of the Torah and Haftorah readings. Whenever the Targums come to passages where YHWH is anthropomorphisised or seen, or where two or more YHWHs are indicated by the text, the Targums will often substitute “The Word [Memra] of YHWH” for YHWH. For example in Gen. 19:4 the Tanak has:

Then YHWH caused to rain upon S’dom and upon Amora,
brimstone and fire from YHWH, out of heaven.

The Hebrew grammar here indicates that one YHWH rains fire from another YHWH) But Targum Jonathan substitutes “The Word of YHWH/the LORD” for the first of the two YHWHs as follows:

And the Word of the YHWH caused to descend
upon the peoples of Sodom and Gommorah,
brimstone and fire from the YHWH in heaven.

In another example the Torah has:

Ex. 24:1a (YHWH is the speaker, see Ex. 20:1-2)

Now He [YHWH] said to Moses, “come up to YHWH…”

But Targum Jonathan paraphrases the speaker in Ex. 20:1 with the substitution “the Word [Memra] of YHWH” in place of “YHWH.”

And the Word of the Lord spoke all these glorious words…

So it would seem that one of these entities called “YHWH” in these Torah passages was actually understood by the Targumists as being the “Word of YHWH.” It was, according to Targum Onkelos, this Word of YHWH that Abraham trusted in:

And Abraham trusted in the Word [Memra] of YHWH,
and He counted it to him for righteousness.
(Targum Onkelos Gen. 15:6)

Moreover Abraham prayed in the name of the Word of YHWH:

And Abraham worshipped and prayed
in the name of the Word [Memra] of YHWH,
and said, “You are YHWH who does see, but You cannot be seen.”
(Jerusalem Targum Gen. 22:14)

Note that here Abraham prays “in the name of the Word of YHWH” to the YHWH who “cannot be seen.” Here two YHWHs are very apparent. Abraham is praying in the name of the Word of YHWH but is praying to the YHWH who cannot be seen. This idea is reinforced elsewhere as follows:

And Hagar praised and prayed
in the name of the Word [Memra] Of YHWH
who had revealed Himself to her…
(Jerusalem Targum Gen. 16:3)

It was this Word of YHWH that Jacob also trusted in:

And Jacob vowed a vow, saying,
“If the Word [Memra] of YHWH will be my support,
and will keep me in the way that I go,
and will give me bread to eat, and raiment to put on,
so that I come again to my father’s house in peace;
then shall the Word [Memra]of YHWH be my God.
(Targum Onkelos on Gen. 28:20-21)

King David also urged Israel to trust in the Word of Yah as the Targum of Psalm 62 reads:

Trust in the Word of Yah at all times,
O people of the house of Israel!
Pour out before Him the sighings of your heart;
Say, God is our trust forever.
(Targum on Psalm 62:9)

This “Word of YHWH” was, according to Targum Jonathan, the Creator:

And the Word [Memra] of YHWH
created man in his likeness,
in the likeness of YHWH, YHWH created,
male and female created He them.
(Targ. Jonathan Gen. 1:27)

This idea is also put forward in the Jerusalem Targum:

And the Word [Memra] of YHWH said to Moses:
“I am He who said unto the world ‘Be!’ and it was:
and who in the future shall say to it ‘Be!’ and it shall be.”
And He said: “Thus you shall say to the children of Israel:
‘I Am’ has sent me to you.”
(Jerusalem Targum Ex. 3:14)

The Fragmentary Targum of the Torah also expresses that the Word of YHWH was the Creator:

The first night, when the “Word of YHWH”
was revealed to the world in order to create it,
the world was desolate and void,
and darkness spread over the face of the abyss
and the “Word of the Lord” was bright and illuminating
and He called it the first night.
(Fragmentary Targum Ex. 12:42)

That the Word of YHWH was the Creator can also be seen in the Tanak itself:

By the Word of YHWH were the heavens made,
And all the hosts of them by the Spirit of His mouth.
(Ps. 33:6)

The Word was also the covenant maker. For example the Noachdic covenant was between the Word and all mankind:

And YHWH said to Noah,
“This is the token of the covenant
which I have established between My Word [Memra]
and between all flesh that is upon the earth.
(Targum Onkelos Gen. 9:17)

The Word also made the Abrahamic covenant as Targum Onkelos also paraphrases:

And I will establish my covenant
between My Word [Memra] and between you…
(Targum Onkelos Gen. 17:7)

The Word of YHWH was also the giver of the Mosaic Covenant and the Torah as the Jerusalem Targum (as quoted above) makes the Torah giver “the Word of YHWH” in Ex. 20:1. It was to th e Word that Jacob turned to for salvation:

Our father Jacob said: “My soul does not wait for salvation
such as that wrought by Gideon, the son of Joash,
for that was but temporal; neither for a salvation
like that of Samson, which was only transitory;
but for that salvation which You have promised to come,
through Your Word unto Your people, the children of Israel;
for your salvation my soul hopes.”
(Targum Jonathan Gen. 49:18)

That the Word of YHWH is the savior is expressed elsewhere:

But Israel shall be saved by the Word of YHWH
with an everlasting salvation…
By the Word of YHWH shall all the seed of Israel be justified…
(Targum Jonathan Is. 45:17, 25)

But I will have mercy upon the house of Judah,
and I will save them by the Word of YHWH, their God.
(Targum Jonathan Hosea 1:7)

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)

The Torah is YHWH

Now if the Messiah is the Torah and the Messiah is YHWH then it would also follow that YHWH and the Torah are one.  And in fact the Tanya does teach that the Torah and YHWH are one:

…the Torah and the Holy One, blessed be He, are one. The meaning of this is that the Torah, which is the wisdom and will of the Holy One, blessed be He, and His glorious Essence are one, since He is both the Knower and the Knowledge,…
(Tanya Chapter 4)

Because the Torah is the very expression of the mind of YHWH as the Tanya also says:

For the Holy One, blessed be He, has compressed His will and wisdom within the 613 commandments of the Torah, and in their laws, as well as within the combination of the letters of the Torah, the books of the Prophets and the Hagiographa, and in the exposition thereof which are to be found in the Agadot and Midrashim of our Rabbis of blessed memory.
(Tanya Chapter 4)

The Torah in your Heart

So what does it mean to have the Torah in our hearts?

The soul of man has two major parts, the mind (sechel) and the emotions (middot) as we read in the Tanya:

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 Chapter 3)

And as we read in 4th Maccabees:

1:13 The question therefore is this: If the mind is sovereign over emotion.
1:14 But you may ask: What is the mind? And what is emotion? And what are the kinds of emotion?  And is the mind sovereign over all of them?
1:15 The mind therefore is thus: That in uprightness we choose the life of wisdom. 
1:16  Now wisdom is knowledge of the hosts, of the Godhead, and of manhood and of their effects. 
1:17  Now this is the discipline that is in the Torah, that through it also you learn of the Godhead greatly and of manhood to our advantage and obtaining favor.
1:18 Now the forms of wisdom are these: prudence, righteousness, [courage] and temperance.
1:19 Now the head of all of them is prudence because through it the mind rules over all emotions.
(4Macc. 1:13-19 HRV)

The Torah is the Wisdom of YHWH.  When we receive a precept of the Torah as Wisdom and then we subject that precept of Torah to Understanding, exploring every nuance to the best of our intellectual ability, this results in Knowledge, in that the given precept of the Torah become part of our own Knowledge and thinking.  As we read in the Tanya:

Now, when an intellect conceives and comprehends a concept with its intellectual faculties, this intellect grasps the concept and encompasses it. This concept is [in turn] grasped, enveloped and enclothed within that intellect which conceived and comprehended it.

The mind, for its part, is also clothed in the concept at the time it comprehends and grasps it with the intellect. For example, when a person understands and comprehends, fully and clearly, any halachah (law) in the Mishnah or Gemara, his intellect grasps and encompasses it and, at the same time, is clothed in it. Consequently, as the particular halachah is the wisdom and will of G-d, for it was His will that when, for example, Reuben pleads in one way and Simeon in another, the verdict as between them shall be thus and thus; and even should such a litigation never have occurred, nor would it ever present itself for judgment in connection with such disputes and claims, nevertheless, since it has been the will and wisdom of the Holy One, blessed be He, that in the event of a person pleading this way and the other [litigant] pleading that way, the verdict shall be such and such— now therefore, when a person knows and comprehends with his intellect such a verdict in accordance with the law as it is set out in the Mishnah, Gemara, or Posekim (Codes), he has thus comprehended, grasped and encompassed with his intellect the will and wisdom of the Holy One, blessed be He, Whom no thought can grasp, nor His will and wisdom, except when they are clothed in the laws that have been set out for us. [Simultaneously] the intellect is also clothed in them [the Divine will and wisdom].

This is a wonderful union, like which there is none other, and which has no parallel anywhere in the material world, whereby complete oneness and unity, from every side and angle, could be attained.
(Tanya Chapter 5)

Wisdom and Understanding come together in Knowledge (Da’at) just as Adam knew Eve and brought forth seed.  As we read in the Tanya:

Da’at, the etymology of which is to be found in the verse:
“And Adam knew (yada) Eve,” implies attachment and union.
(Tanya Chapter 3)

Thus when we receive the Wisdom of Torah and Understand the Torah and the Torah becomes part of our own minds, we have the mind of Messiah which is the mind of YHWH, as Paul writes:

For who knows the mind of YHWH that he might instruct Him?
But we have the mind of the Messiah.
(1Cor. 2:16 HRV)

Moreover we read in the Tanya:

The Tanya teaches:

So, allegorically speaking, have the souls of Jews risen in the [Divine] thought, as it is written, “My firstborn son is Israel,” (Ex. 4:22) and “Ye are children unto the YHWH your Elohim” (Deut. 14:1). 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 Elohim’s (blessed be He) thought and wisdom.
(Tanya; Likutei Amarim; Chapter 2)

This passage draws from two Torah passages:

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 HRV)

and:

You are the children of YHWH your Elohim.
You shall not cut yourselves,
nor make any baldness between your eyes, for the dead.
(Deut. 14:1 HRV))

And again as we read in Hosea 11:1

When Yisra’el was a child, then I loved him:
and out of Egypt I called My son.
(Hosea 11:1 HRV)

Now Matthew quotes this verse in reference to the Messiah (Matt. 2:15) just as the Tanya says it is an allegory of the knowledge of Torah within us, because the Torah is the mind of Messiah within us, and the “son” here” is the Middle Pillar of the Godhead, which is not only Knowledge, but is also the “Son of Yah” as we read in the Zohar earlier.

Thus we have the Messiah within us, because the Messiah is the sum of the Torah and the Torah is the mind of YHWH.

As we read in the Talmud:
The Holy One, blessed be He, speak unto Israel:
“My children! I have created the yetzer hara
and I have created the Torah as its antidote”
(b.Kiddushin 30b)

Moreover Torah study and observance not only plants Messiah  brings forth the offspring of emotions (the middot) within us.  As we read in the Tanya:

Da’at (knowledge), the etymology of which is to be found in the verse: “And Adam knew (yada) Eve,” implies attachment and union. That is, one binds his mind with a very firm and strong bond to, and firmly fixes his thought on, the greatness of the blessed En sof, without diverting his mind [from Him]. For even one who is wise and
understanding of the greatness of the blessed En Sof, will not— unless he binds his knowledge and fixes his thought with firmness and perseverence— produce in his soul true love and fear, but only vain fancies. Therefore da’at is the basis of the middot and the source of their vitality; it contains chesed and gevurah, that is to say, love with its offshoots and fear with its offshoots.
(Tanya Chapter 3)

Specifically: the faculties of ChaBaD in his soul are clothed in the comprehension of the Torah, which he comprehends in Pardes, to the extent of his mental capacity and the supernal root of his soul. And the middot, namely fear and love, together with their offshoots and ramifications, are clothed in the fulfilment of the commandments in deed and in word, namely, in the study of Torah which is “The equivalent of all the commandments.” For love is the root of all the 248 positive commands, all originating in it and having no true foundation without it, inasmuch as he who fulfils them in truth, truly loves the name of G-d and desires to cleave to Him in truth; for one cannot truly cleave to Him except through the fulfilment of the 248 commandments which are the 248 “Organs of the King,” as it were, as is explained elsewhere; whilst fear is the root of the 365 prohibitive commands, fearing to rebel against the Supreme King of kings, the Holy One, blessed be He; or a still deeper fear than this— when he feels ashamed in the presence of the Divine greatness to rebel against His glory and do what is evil in His eyes, namely, any of the abominable things hated by G-d, which are the kelipot and sitra achra, which draw their nurture from man below and have their hold in him through the 365 prohibitive commands [that he violates].
(Tanya Chapter 4)

Thus when we have the Torah, the mind of Messiah within us, we have an outpouring of joy that others cannot comprehend.

The Baal Shem Tov was once asked: “Why is it that chassidim burst into song and dance at the slightest provocation? Is this the behavior of a healthy, sane individual?”

The Baal Shem Tov responded with a story:

Once, a musician came to town—a musician of great but unknown talent. He stood on a street corner and began to play.

Those who stopped to listen could not tear themselves away, and soon a large crowd stood enthralled by the glorious music whose equal they had never heard. Before long they were moving to its rhythm, and the entire street was transformed into a dancing mass of humanity.

A deaf man walking by wondered: Has the world gone mad? Why are the townspeople jumping up and down, waving their arms and turning in circles in middle of the street?

“Chassidim,” concluded the Baal Shem Tov, “are moved by the melody that issues forth from every creature in Elohim’s creation. If this makes them appear mad to those with less sensitive ears, should they therefore cease to dance?”

We as Nazarenes dance with the joy of Messiah within us, though our joy may seem irrational to those who do not have Understanding, we have the mind of Messiah bringing forth joy within us!

In these uncertain times, we need your support more than ever. Donations have been very low these last six weeks. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.

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Now is time to step up to the plate!

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Paul and the Zohar on Grace and Works

Paul and the Zohar on Grace and Works
By
James Scott Trimm

Is man judged by his works or by grace [CHESED]?  Is Elohim unjust in judging a man by his works?  How do we resolve passages form the Tanak which tell us that Elohim judges each man according to his works?

You might find it interesting that Paul and the Zohar address these same questions, and give very similar answers:

5 But because of the hardness of your heart that does not repent, you lay up for yourself a treasure of wrath: for the day of wrath, and for the revelation of the righteous judgment of Eloah,6 Who recompenses to everyone, according to his works. (Psalm 62:13 (12); Prov. 24:12) 7 To those who in the patience of good works, seek glory, and honor, and immortality: He gives to them, eternal life. 8 But [to] those who resist, and do not obey the truth, but obey iniquity: He will recompense wrath, and fury,… 5 … Is Eloah unrighteous who brings to pass His wrath? I speak as a son of man. 6 Absolutely not! If so, how will Eloah judge the world?… 23 Because all have sinned, and are found lacking of the glory of Eloah. 24 And they are justified by favor (CHESED) freely, and by the salvation that is in Yeshua the Messiah… (Romans 2:5-8; 3:5-6, 23-24)R. Hiya discoursed on the text: Therefore hearken unto me, ye men of understanding: Far be it from Elohim that he should do wickedness; and from the Almighty that he should commit iniquity. For the work of man will he requite unto him, and cause every man to find according to his ways (Job 34:10-11). ‘Elohim,’ he said, ‘in creating the world, meant it to be based on justice, and all that is done in the world would be weighed in the scales of justice, were it not that, to save the world from perishing, Elohim screened it with mercy [CHESED], which tempers pure justice and prevents it from destroying the world. The world is thus governed in mercy [CHESED] and thereby is able to endure.(Zohar 1:180b)

Paul and the Zohar are singing the same song, both are teaching CHEDED-ISM.

In these uncertain times, we need your support more than ever. Donations have been very low these last six weeks. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.

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Breslov, Chabad and Yeshua

Breslov, Chabad and Yeshua
By
James Scott Trimm

Within Hasidism there seem to be two primary currents.  One current is strongly emotionally driven and as typified by the teaching of Rebbe Nachman of Breslov, the founder of Breslov Hasidism.  The other is more intellectually driven and typified by the teaching of Rebbe Zalman, the founder of the Chabad movement.  There are many other sects and schools of Hasidism in Rabbinic Judaism, but I believe these two currents best typify the overall thinking of Hasidism in Rabbinic Judaism.

Rebbe Nachman of Breslov

Rebbe Nachman was the grand son of the Ba’al Shem Tov.  His teachings emphasized the importance of love and joy in spiritual life.  His teaching is typified in his saying:

Always remember:
Joy is not merely incidental to your spiritual quest.
It is vital!

Yeshua also emphasized the importance of joy:

These things have I spoken unto you,
that my joy might remain in you,
and that your joy might be full
(Jn. 15:11)

And now come I to you;
and these things I speak in the world,
that they might have my joy fulfilled in themselves.
(Jn. 17:13)

Rebbe Nachman stressed a personal and intimate relationship with Elohim, saying:

How very good it is, when you can awaken your heart
and plead until tears stream from your eyes,
and you stand like a little child crying before its Father.

Likewise Yeshua said:

And said, Verily I say unto you,
Except you be converted, and become as little children,
you shall not enter into the kingdom of heaven.
(Matt. 18:3)

Rebbe Nachman taught:

Answer insult with silence.
When someone hurts you,
do not answer in kind.
You will then be worthy
of genuine honor–
honor that is inner honor,
honor from Above.
(Rebbe Nachman of Breslov; L.M. I:6)

Likewise Yeshua said:

…if one would smite you on the right
cheek, turn unto him the other.
(Matthew 6:39 HRV)

Of course it is easy to see the obvious parallels between Yeshua’s teaching and that of Rebbe Nachman.

Rebbe Zalman, Chabad and the Tanya

Rebbe Zalman was a student of one of the Ba’al Shem Tov’s greatest students.  Those opposed to the Hasidic movement in Rabbinic Judaism criticized it as irrational,  just pumped up emotional hype.  Rebbe Zalman responded to this criticism with his monumental work, The Tanya.

The Tanya became the basis for a Hasidic movement called Chabad, taken from a acronym for the Hebrew words for Widsom, Understanding and Knowledge.

The Tanya teaches that each Jew has within him a second soul called a “Soul of Elohim”.  Some have misunderstood this as some form of racism, but in fact in the Tanya, a Jew is not a racial term, but a term for one who follows the faith of Judaism.  This concept actually parallels the Christian teaching that a Christian has a second Spirit called the Holy Spirit within them.  It also parallels that same teaching in the Ketuvim Netzarim.

The Tanya refers back to the concept of the Three Pillars of the Godhead as found in the Zohar, and says that the two outer pillars of Wisdom and Understanding are brought together through Knowledge, just as Adam and Eve were brought together through knowing one another and produced offspring (Gen. 4:1), likewise Wisdom and Understanding as Father and Mother/Holy Spirit within us, come together in Knowledge which is the Middle Pillar of the Godhead and is the Son of Yah.  The Tanya teaches that when the Tanak refer to Israel as Elohim’s son, it is because Israel has this Son of Yah within them, and it is this Son of Yah within us that brings forth seven emotions, and the Hasidic Joy.

Thus Zalman taught that Hasidic Joy flows from Wisdom, Understanding and Knowledge as the Son of Yah indwells us!

The parallels between the teaching of the Tanya and those of the Ketuvim Netzarim (the Writings of the Nazarenes) are uncanny!

And in the very abbreviated material above, I have only scratched the surface!

Conclusion

The many parallels between the teaching of Hasidism and that of Yeshua and the Ketuvim Netzarim (The writings of the Nazarenes, commonly known as the “New Testament”) are far beyond coincidence.

In restoring the ancient Sect of the Nazarenes we are ourselves restoring true Chasidic Judaism, and so there should be no surprise to see many parallels between Nazarene Judaism and Rabbinic Chasidic Judaism.  Both are sects of Judaism seeking to restore the original Chasidim.

Emergency Alert- Situation Critical! —We must raise at least $300 to clear bills pending in our account tonight, or our account will go negative and create cascade of bouncing bills and fees! As many of you know, my wife is chronically ill, disabled and suffering from chronic pain. We were hit with unforeseen medical expenses in December.

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.

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Emergency Alert! We Need Your Help Today!

We must raise at least $300 to clear bills pending in our account tonight, or our account will go negative and create cascade of bouncing bills and fees! As many of you know, my wife is chronically ill, disabled and suffering from chronic pain. We were hit with unforeseen medical expenses in December.

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

Just this last week we have published Commentary on Romans Chapters 3 and 4 plus new material on the Scripture Restoration Project and here plus a new video teaching on The Two Houses and Nazarene Judaism

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Yeshua Taught Chabad Before Chabad

Yeshua Taught Chabad Before Chabad
By
James Scott Trimm

Yeshua said:

“He who seeks will not cease till he finds,
and having found he will be amazed,
and having been amazed he will reign,
and having reigned he will rest.”
-Yeshua the Messiah
(The Gospel according to the Hebrews 7:9)

(The Gospel according to the Hebrews is a lost apocryphal Gospel once used by the ancient sect of the Nazarenes.)

How are we to understand “He who seeks”?

By this we are to understand he who seeks the wisdom of the Torah, for seeking is wisdom.

And how are we to understand “having found”? 

The one who finds is he who understands the Torah, for having sought the wisdom of Torah he finds understanding of Torah.

And how are we to understand “having been amazed”? 

The amazement is in the knowledge of Torah, for seeking the wisdom of Torah and finding the understanding of Torah one is amazed through the knowledge of Torah.

And how are we to understand “having reigned”?

By this we are to understand the faith that comes from knowledge for he reigns over his evil inclination through this faith.

And how are we to understand “rest”? 

By this we are to understand the joy that is brought forth in our hearts through faith when we rule over our evil inclination.

This is the very same progression which is taught in the Tanya.  (The Tanya is a book written by the first Rebbe of the Chabad movement, laying out an intellectual basis for Hasidic Judaism.)  Yeshua was teaching Tanya centuries before the Tanya was even written.

See my reconstruction of the original Hebrew of these lost words of Yeshua as part of the Scripture Restoration Project by clicking here.

We must raise $575 by the end of the day Tuesday or our account will go into the negative. In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.

Now is time to step up to the plate!

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Unequal Weights and Measures and the Counter Missionaries – Video Teaching

Weights and Measures Handouts

We must raise $575 by the end of the day Tuesday or our account will go into the negative. In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.

Now is time to step up to the plate!

Donations can be sent by Paypal to donations@wnae.org.


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He is the Brightness of His Glory

He is the Brightness of His Glory
By
James Scott Trimm

We read in the Book of Hebrews:

1 In the days of old, YHWH spoke to the fathers in many times and in many manifestations, through the prophets.
2 It came to pass in the last days, He has spoken to us by His Son, who He appointed to be heir of all things, by Him who created all the worlds.
3 Through appointment, He, is the brightness [Zohar] of His glory, and He is the Maker of all things by the power of His Word, and who has accomplished by His power, the cleansing of our sins. Behold, He sits in high places to the right hand of the Sh’kinah.
(Heb. 1:1-3 HRV)

What does this mean “He is the Brightness of His Glory”? In the original Hebrew as found in the Munster Hebrew text of Hebrews this word is “ZOHAR”.  Of course many know that there is a book known as the Zohar, but fewer know the original significance of the term.  The Hebrew word ZOHAR appears only twice in the Tanak.  One of these is in the Book of Daniel:

And they that are wise, shall shine as the brightness [Zohar] of the firmament, and they that turn the many to righteousness, as the stars; forever and ever.
(Daniel 12:3 HRV)

The other is in the Book of Ezekiel as part of Ezekiel’s description of the “Likeness” of Elohim:

Then I beheld, and behold, a likeness as the appearance of fire. From the appearance of his loins and downward, fire: and from his loins and upward, as the appearance of brightness (Zohar), as the color of electrum.
(Ezekiel 8:2 HRV)

This brings us to Ezekiel’s vision of the Merkavah (Divine Throne-Chariot):

23 And under the firmament were their wings conformable, the one to the other. This one of them had two which covered, and that one of them had two which covered, their bodies.
24 And when they went, I heard the noise of their wings like the noise of great waters; like the voice of Shaddai–a noise of tumult like the noise of a host. When they stood, they let down their wings.
25 For, when there was a voice above the firmament that was over their heads, as they stood, they let down their wings.
26 And above the firmament that was over their heads, was the likeness of a throne, as the appearance of a sapphire stone. And upon the likeness of the throne was a likeness as the appearance of a man, upon it; above.
27 And I saw as the color of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward. And from the appearance of his loins and downward, I saw as it were the appearance of fire, and there was brightness round about him.
28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of YHWH. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.
(Ezekiel 1:22-28 HRV)

The “firmament” mentioned by Daniel is that which is above the four living creatures in Ezekiel 1:22.  The Zohar is the brightness of the likeness seated on the Merkavah (Throne-Chariot).

It is this brightness which is the namesake of the book known as the Zohar.  This is what the book called the Zohar says about the ZOHAR:

It is written: And they that are wise, shall shine as the brightness [Zohar] of the firmament, and they that turn the many to righteousness, as the stars; forever and ever (Dan. 12:3). There was indeed a “brightness” (Zohar). The Most Mysterious struck its void, and caused this point to shine. This “beginning” then extended, and made for itself a palace for its honor and glory. There it sowed a sacred seed which was to generate for the benefit of the universe, and to which may be applied the Scriptural words “the holy seed is the stock thereof” (Is. 6:13). Again there was Zohar, in that it sowed a seed for its glory, just as the silkworm encloses itself, as it were, in a palace of its own production which is both useful and beautiful. Thus by means of this “beginning” the Mysterious Unknown made this palace. This palace is called Elohim, and this doctrine is contained in the words, “By means of a beginning (he) created Elohim.”

The Zohar is that from which were created all the creative utterances through the extension of the point of this mysterious brightness. Nor need we be surprised at the use of the word “created” in this connection, seeing that we read further on, “And God created man in his image” (Gen. 1:27).

A further esoteric interpretation of the word Bereshith is as follows. The name of the starting-point of all is Ehyeh (I shall be). The holy name when inscribed at its side is Elohim, but when inscribed by circumscription [i.e. between the two Ehyeh’s. v. Ex. 3:4.] is Asher, the hidden and recondite temple, the source of that which is mystically called Reshith. The word Asher (i.e. the letters, Aleph, Shin, Resh from the word Bereshith) is anagrammatically Rosh (head), the beginning which issues from Reshith. So when [15b] the point and the temple were firmly established together, then Bereshit combined the supernal Beginning with Wisdom. Afterwards the character of that temple was changed, and it was called “house” (beit). The combination of this with the supernal point which is called rosh gives Bereshith, which is the name used so long as the house was uninhabited. When, however, it was sown with seed to make it habitable, it was called Elohim, hidden and mysterious. The Zohar was hidden and withdrawn so long as the building was within and yet to bring forth, and the house was extended only so far as to find room for the holy seed. Before it had conceived and had extended sufficiently to be habitable, it was not called Elohim, but all was still included in the term Bereshith. After it had acquired the name of Elohim, it brought forth offspring from the seed that had been implanted in it.

(Zohar 1:15a-15b)

In the book called the Zohar the Zohar is likened to a “seed” which is elsewhere called the “Son of Yah”.  The Zohar says that the Most Mysterious (the Infinite One) created a palace for himself called Elohim into which he placed his Zohar (brightness) like a seed sowed of himself, in much the same way that a silkworm encloses itself in a cocoon.  The “seed” is elsewhere known as the “Son of Yah”.  The book called the Zohar also says of the Zohar that he “is that from which were created all the creative utterances”.

Now we can better understand what Hebrews means when it says:

1 In the days of old, YHWH spoke to the fathers in many times and in many manifestations, through the prophets.
2 It came to pass in the last days, He has spoken to us by His Son, who He appointed to be heir of all things, by Him who created all the worlds.
3 Through appointment, He, is the brightness [Zohar] of His glory, and He is the Maker of all things by the power of His Word, and who has accomplished by His power, the cleansing of our sins. Behold, He sits in high places to the right hand of the Sh’kinah.
(Heb. 1:1-3 HRV)

Messiah is the Zohar of His glory.  He is the namesake of the book known as the Zohar.  Messiah is the brightness of the likeness which Ezekiel saw upon the throne.  Messiah “is that from which were created all the creative utterances” in that “He is the Maker of all things by the power of His Word.”

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

Just this last week we have published Commentary on Romans Chapters 3 and 4 plus new material on the Scripture Restoration Project and here plus a new video teaching on The Two Houses and Nazarene Judaism

If you can make a one time donation of $500 or $1,000 dollars to support this work.

Now is time to step up to the plate!

Donations can be sent by Paypal to donations@wnae.org.


Or click HERE to donate

The Alef and the Tav

The Alef and the Tav
By
James Scott Trimm

In the King James Version of the Bible we read three times that Messiah says “I am Alpha and Omega” (Reveleation 1:8, 21:6, and 22:13).  In the Aramaic text of Revelation, as we read in the Hebraic Root Version, that Yeshua actually said “I am Alef and I am Tav.”

The phrase “I am Alef and I am Tav” has a very special meaning in Judaism.

We read in Genesis 1:1

“In the beginning Elohim created the heavens and the earth.”

בראשית ברא אלהים את השמים ואת הארץ

The Zohar says of this verse:

BARA (ברא) represents the mysterious source from which the whole expanded. ELOHIM (אלהים) represents the force which sustains all below. The words ET HASHAMMAIM (את השמים) indicate that the two latter are on no account to be separated, and are male and female together. The word ET (את) consists of the letters ALEF (א) and TAV (ת), which include between them all the letters, as being the first and last of the alphabet. Afterwards HE (ה) was added, so that all the letters should be attached to HE (ה), and this gave the name ATTAH (אתה) (You); hence we read “and You (VE-ATTAH) (ואתה) keep all of them alive” (Neh. 9:6). ET (את) again alludes to YHWH, who is so called. HASHAMMAIM (השמים) is YHWH in his higher signification. The next word, VE-ET (ואת), indicates the firm union of male and female; it also alludes to the appellation VE-YHWH (ויהוה) (and YHWH), both explanations coming to the same thing. HA-ERETZ (הארץ) (the earth) designates an ELOHIM (אלהים) corresponding to the higher form, to bring forth fruit and produce. This name is here found in three applications, and thence the same name branches out to various sides.
(Zohar 1:15b)

Here we learn two important significations of the ALEF and the TAV in Genesis 1:1.

The first is that the ALEF and the TAV, being the first and last letters of the Hebrew Alphabet, are an abbreviation for all twenty-two letters.

Each of the twenty-two Hebrew letters represents one of twenty-two paths which connect the Sefirot of the Tree of Life. Each of these twenty-two letters represents a relationship between two of the Sefirot and a combination of two of the Sefirot. These twenty-two letters are part of the image of Elohim and they took part in the creation.  When Messiah said that he is the ALEF and the TAV it was an abbreviation to indicate that Messiah the incarnate “Word” embodied the twenty-two letters. When Elohim created the heavens and the earth he did so through words. Elohim “said” things and they were so. Elohim created the universe by his Word, through the ALEF and the TAV meaning through the twenty-two Hebrew letters.

Each Hebrew word is more than a word, it is a matrix of dynamic relationships within the Godhead. Hebrew letters are also the building blocks of creation. In the upper worlds all things exist in their prime-material state as the strings of Hebrew letters and words which were the building blocks of creation. As we read in the Sefer Yetzirah:

Twenty-two Foundation letters: He engraved them,
He carved them, He permuted (TZIRUF) them,
He weighed them, He transformed them,
And with them, He depicted all that was formed
and all that would be formed.
(Sefer Yetzirah 2:2)

The Zohar gives us a second important significance to the ALEF and the TAV as they appear in Genesis 1:1 “indicates the firm union of male and female”.

Now we read in the Torah:

26 And Elohim said: Let us make man in our image; after our likeness. And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.
27 And Elohim created man in His own image: in the image of Elohim created He him; male and female created He them.
(Gen. 1:26-27 HRV)

What does this mean?  Let US make man in OUR image?

The Zohar gives a very interesting answer:

And Elohim said, Let us make man (Gen. 1:26).  The secret (SOD) is to them who fear him (Ps. 25:14)…

That most reverend Elder opened an exposition of this verse by saying ‘Simeon Simeon, who is it that said: “Let us make man?” Who is this Elohim?’ With these words the most reverend Elder vanished before anyone saw him.

R. Simeon, hearing that he had called him plain “Simeon”, and not “Rabbi Simeon”, said to his colleagues: ‘Of a surety this is the Holy One, blessed be He, of whom it is written: “And the Ancient of days was seated” (Dan. VII, 9). Truly now is the time to expound this mystery, because certainly there is here a mystery which hitherto it was not permitted to divulge, but now we perceive that permission is given.’

He then proceeded: ‘A king had several buildings to be erected, and he had an architect in his service who did nothing save with his consent (Prov. 8:30). The king is the supernal Wisdom above, the Middle Pillar is the king below: Elohim is the architect above, being as such the supernal Mother, and Elohim is also the architect below, being as such the Divine Presence (Shekinah) below. Now a woman may not do anything without the consent of her husband. And all the buildings were created through his Emanation  (aziluth), the Father said to the Mother by means of the Word (amirah), “let it be so and so”, and straightway it was so, as it is written, “And he said, Elohim, let there be light, and there was light”: i.e. one said to Elohim, let there be light: the master of the building gave the order, and the architect carried it out immediately; and so with all that was constructed in the way of emanation.
(Zohar 1:22a)

The Zohar understands “US” and “OUR” to be reflected in the “male and female” image of Elohim  mentioned in verse 27 and these are here referred to as “the Father” and “the Mother” just as YHWH is expressed as a Father (Mal. 1:6; Is. 63:16; 64:7) and as a Mother (Is. 66:13) in the Tanak.  (YHWH as a “Mother” is the “Comforter in Is. 66:13 which is the Holy Spirit in Jn. 14:16-17, 27; 15:26; 16:7).

The Male and Female image of Father and Mother are the Elohim which is the “Architect above” while the “architect below” is the “Elohim below” or the “king below” and identified as the “Middle Pillar”.  Elsewhere the Zohar identifies the Middle Pillar as the “Son of Yah”:

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)

Here (Zohar 1:22a) the Zohar also identifies the Middle Pillar with the Word, and as the union of the male and female aspects of the Godhead, the ALEF and the TAV,

So the words “Let Us create man in Our own image” are spoken from the Father to the Mother (Holy Spirit) and this is the Elohim above, and these words are carried out by the Word which is the Son of Yah, the Middle Pillar, the Elohim below.

Just as we read in the Ketuvim Netzarim:

1 In the beginning was the Word, and the Word was with Eloah, and the Word was Eloah.
2 This was in the beginning, with Eloah.
3 Everything existed through Him, and without Him, not even one thing existed of that which existed.
(Yochanan (John) 1:1-3 HRV)

The rent must clear our account tonight and we need $250 by the end of the day today! As many of you know, my wife is chronically ill, disabled and suffering from chronic pain. We were hit with unforeseen medical expenses in December.

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

Just this last week we have published Commentary on Romans Chapters 3 and 4 plus new material on the Scripture Restoration Project and here plus a new video teaching on The Two Houses and Nazarene Judaism

If you can make a one time donation of $500 or $1,000 dollars to support this work.

Now is time to step up to the plate!

Donations can be sent by Paypal to donations@wnae.org.


Or click HERE to donate

Emergency Alert!

(Update: 4:02 PM Central – We still must raise $250)

The rent must clear our account Wednesday night and we need $1,650 by the end of the day Wednesday! As many of you know, my wife is chronically ill, disabled and suffering from chronic pain. We were hit with unforeseen medical expenses in December.

In these uncertain times, we need your support more than ever. The time is short, and there is much work to be done. This is no time to pull back from the great work in front of us!

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

Just this last week we have published Commentary on Romans Chapters 3 and 4 plus new material on the Scripture Restoration Project and here plus a new video teaching on The Two Houses and Nazarene Judaism

If you can make a one time donation of $500 or $1,000 dollars to support this work.

Now is time to step up to the plate!

Donations can be sent by Paypal to donations@wnae.org.


Or click HERE to donate