{"id":4168,"date":"2022-01-14T11:01:59","date_gmt":"2022-01-14T17:01:59","guid":{"rendered":"http:\/\/nazarenespace.com\/blog\/?p=4168"},"modified":"2024-04-05T11:08:19","modified_gmt":"2024-04-05T16:08:19","slug":"the-torah-and-our-joy-in-messiah","status":"publish","type":"post","link":"http:\/\/nazarenespace.com\/blog\/2022\/01\/14\/the-torah-and-our-joy-in-messiah\/","title":{"rendered":"The Torah and Our Joy in Messiah"},"content":{"rendered":"
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The Torah and Our Joy in Messiah<\/strong>
By<\/strong>
James Scott Trimm<\/strong><\/p>\n\n\n\n

We read in the Torah:<\/p>\n\n\n\n

4 HEAR, O YISRA\u2019EL: YHWH OUR ELOHIM, YHWH IS ONE.<\/em>
5 And you shall love YHWH your Elohim with all your heart, and with all your soul,<\/em> and with all your might.<\/em>
6 And these words which I command you this day, shall be upon your heart.<\/em>
7 And you shall teach them diligently unto your children: and shall talk of them when<\/em> you sit in your house, and when you walk by the way, and when you lie down, and when<\/em> you rise up.<\/em>
8 And you shall bind them for a sign upon your hand, and they shall be for frontlets<\/em> between your eyes.<\/em>
9 And you shall write them upon the door posts of your house, and upon your gates.<\/em>
(Deut. 6:4-9 HRV)<\/em><\/p>\n\n\n\n

And:<\/p>\n\n\n\n

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.<\/em>
(Deut. 11:18 HRV)<\/em><\/p>\n\n\n\n

But what does it really mean to have the Torah in our hearts?<\/p>\n\n\n\n

The Messiah is the Torah<\/p>\n\n\n\n

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 \u201cappeared on earth and lived among men\u201d (Baruch 3:29).<\/p>\n\n\n\n

We read in the Book of Baruch:<\/p>\n\n\n\n

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

This is a reference back to the Torah where we read:<\/p>\n\n\n\n

9 And YHWH your Elohim will make you over-abundant in all the work of<\/em>
your hand, in the fruit of your body, and in the fruit of your cattle,<\/em>
and in the fruit of your land, for good; for YHWH will again rejoice<\/em>
over you for good, as He rejoiced over your fathers,<\/em>
10 If you shall hearken to the voice of YHWH your Elohim, to keep His<\/em>
commandments and His statutes which are written in this Book of the<\/em>
Torah; if you turn unto YHWH your Elohim with all your heart, and with<\/em>
all your soul.<\/em>
11 For this commandment which I command you this day, it is not too<\/em>
hard for you, neither is it far off.<\/em>
12 It is not in heaven, that you should say: `Who shall go up for us<\/em>
to heaven, and bring it unto us, and make us to hear it, that we may<\/em>
do it?\u2019<\/em>
13 Neither is it beyond the sea, that you should says: `Who shall go<\/em>
over the sea for us, and bring it unto us, and make us to hear it,<\/em>
that we may do it?\u2019<\/em>
14 But the word if very near unto you, in your mouth, and in your<\/em>
heart, that you may do it.<\/em>
15 See, I have set before you this day life and good, and death and evil,<\/em>
16 In that I command you this day to love YHWH your Elohim, to walk in<\/em>
His ways, and to keep His commandments and His statues and His<\/em>
ordinances; then you shall live and multiply, and YHWH your Elohim<\/em>
shall bless you in the land where you go in to possess it.<\/em>
(Deut. 30:9-16)<\/em><\/p>\n\n\n\n

Then a few lines later Baruch writes:<\/p>\n\n\n\n

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

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:<\/p>\n\n\n\n

The Torah declares: \u2018I was the working tool of the Holy One, blessed be He.\u2019 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).<\/em>
(Genesis Rabbah 1:5)<\/em><\/p>\n\n\n\n

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 \u201cChrist is the end of the law\u201d. The Aramaic word used for \u201cend\u201d 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 \u201caim\u201d. He noted the original Aramaic word in the margin and further defined it \u201cend, scope, summary\u201d. This Aramaic word is used in the Rabbinic literature to mean \u201cnumber\u201d \u201csum\u201d or \u201ctotal\u201d. In the Babylonian Talmud this word is used as follows \u201c\u2026the SUM of pupils for a teacher in the primary class is twenty five\u201d (b.Bat. 21a) The root verb for this Aramaic noun means \u201cto calculate, count, sum up\u201d or \u201cto look out for, to hope for\u201d.<\/p>\n\n\n\n

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.<\/p>\n\n\n\n

Rom 10:5 then continues with:<\/p>\n\n\n\n

For Moses thus wrote of the righteousness that is by the Torah that `he who does these will live by them.\u2019<\/em>
(Lev. 18:5)<\/em><\/p>\n\n\n\n

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 \u201clife\u201d comes from the Torah.<\/p>\n\n\n\n

Then in Rom. 10:6-8 Paul continues:<\/p>\n\n\n\n

And of the righteousness that is by trust, he thus says: `Do not say in your heart: who has ascended to heaven\u2019 (Deut. 30:12) and brought down the Messiah? `And who has descended\u2019 to the depth of She\u2019ol `and brought up\u2019 (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,\u2019 (Deut. 30:14) which is the word of trust that we proclaim\u201d<\/em><\/p>\n\n\n\n

Now Christian commentators have taken Paul to be contrasting \u201cthe righteousness that is by the Torah\u201d (Rom. 10:5) with \u201cthe righteousness that is by faith\u201d (Rom. 10:6) to prove that Messiah is the \u201cend\u201d\/\u201dtermination\u201d of the Law as stated in Rom. 10:4.<\/p>\n\n\n\n

There are several problems with this interpretation.<\/p>\n\n\n\n

To begin with, we have already shown that Paul\u2019s 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.<\/p>\n\n\n\n

Secondly Rom. 10:5 and Rom 10:6f both quote passages from the Torah to prove their points.<\/p>\n\n\n\n

Thirdly, these commentators totally mangle the point Paul is making in Rom. 10:6-8.<\/p>\n\n\n\n

When Paul was teaching the Bereans in Acts 17, we are told that they checked \u201cthe Scriptures\u201d 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 (\u201cOld Testament\u201d) 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.<\/p>\n\n\n\n

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.<\/p>\n\n\n\n

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\u2019s citations in Rom. 10:6-7 it is the \u201cMessiah\u201d 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).<\/p>\n\n\n\n

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.<\/p>\n\n\n\n

Moreover, when Paul says \u201cthe answer is near to you, to your mouth, and to your heart, which is the word of trust that we proclaim\u201d (Rom. 10:8) Deut. Says \u201cBut the WORD is very near unto you, in your mouth and in your heart, that you may do it\u201d (Deut. 30:14). So the \u201canswer\u201d and the \u201cword of trust\/faith\u201d in Rom. 10:8 is the \u201cword\u201d in Deut. 30:14, but in Deut. 30:14 that \u201cword\u201d is CLEARLY the Torah! In other words Rom. 10:8 might be understood \u201cthe TORAH is near to you, to your mouth, and to your heart, which is the TORAH of trust\/faith that we proclaim\u201d.<\/p>\n\n\n\n

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!<\/p>\n\n\n\n

Finally if we look back to Rom. 10:6 which is quoting Deut. 30:12 and we look closely at the phrase Paul quotes \u201cwho shall go up for us to heaven\u201d 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 \u201cNotarikon\u201d) then we spell the Hebrew word MILAH (which can mean \u201cword\u201d or \u201ccircumcision\u201d) 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 \u201cWord of YHWH\u201d. Paul\u2019s point is that both the Messiah and the Torah are the \u201cWord of YHWH\u201d.<\/p>\n\n\n\n

The Messiah is YHWH<\/strong><\/p>\n\n\n\n

The opening of the Shema reads:<\/p>\n\n\n\n

SH\u2019MA YISRAEL YHWH ELOHEYNU YHWH ECHAD
\u201cHear O Israel, YHWH, our Elohim, YHWH is one (ECHAD)\u201d
(Deut. 6:4)<\/p>\n\n\n\n

Let us examine other passages in the Torah to understand how this word ECHAD (\u201cone\u201d) is used in the Torah:<\/p>\n\n\n\n

Therefore a man shall leave his father and mother and be joined<\/em>
to his wife, and they shall become one [ECHAD] flesh.<\/em>
(Gen. 2:24)<\/em><\/p>\n\n\n\n

And YHWH said, \u201cIndeed the people are one [ECHAD] and they<\/em>
all have one language\u2026<\/em>
(Gen. 11:6)<\/em><\/p>\n\n\n\n

Thus it is clear that the word ECHAD in no way requires a singularity and can refer to a composite unity.<\/p>\n\n\n\n

Now let us to explore how this passage is understood by the Zohar:<\/p>\n\n\n\n

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

\u201dHear O Yisrael, YHWH\u201c first, [then] \u201cEloheynu\u201d [and] \u201cYHWH\u201d they are all One and thus He is called \u201cOne\u201d.<\/em><\/p>\n\n\n\n

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.<\/em>
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.<\/em><\/p>\n\n\n\n

And also here \u201cYHWH, Eloheynu, YHWH\u201d 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.<\/em>
And to which he sees by the Unity of the \u201cAll\u201d from Eyn Sof (the Inifinite One) to the end of the \u201cAll\u201d. Because of the voice in which it is done, in these are three that are one.<\/em><\/p>\n\n\n\n

And this is the [profession] of the daily profession of Unity that is revealed in the mystery of the Holy Spirit.<\/em><\/p>\n\n\n\n

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.<\/em>
(Zohar 2:43)<\/em><\/p>\n\n\n\n

(The Aramaic word GA\u2019UN (sing.)\/GAUNIN (plural) comes from the word for \u201ccolor\u201d and refers to an \u201caspect, element, substance, essence\u201d. )<\/p>\n\n\n\n

Thus the Zohar understands the Sh\u2019ma to mean that YHWH, Elohim and YHWH are three GA\u2019UNIN. This section of the Zohar also recalls a reading from the Sefer Yetzirah:<\/p>\n\n\n\n

Three \u201cmothers\u201d: Alef; Mem and Shin<\/em>
Their foundation is a pan of merit<\/em>
a pan of liability<\/em>
and the tongue of decree deciding between them.<\/em>
(Sefer Yetzirah 3:1)<\/em><\/p>\n\n\n\n

Three \u201cmothers\u201d, Alef, Mem, Shin<\/em>
in the universe are air, water, fire\u2026<\/em>
(Sefer Yetzirah 3:4a)<\/em><\/p>\n\n\n\n

(Note: The letter SHIN has a gematria (numerical value) of 300 which is the same as the gematria of the phrase \u201dRuach Elohim\u201d (the Spirit of Elohim).)<\/p>\n\n\n\n

As it we will demonstrate the \u201ctongue of decree deciding between them\u201d is the Middle Pillar of the Godhead which reconciles the two outer pillars of the Godhead.<\/p>\n\n\n\n

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 \u201ctongue of decree\u201d decides between the two pans of the scale in the Sefer Yetzirah. The Zohar reads as follows:<\/p>\n\n\n\n

Why, it may be asked, was it necessary to repeat the word \u201clight\u201d<\/em>
in this verse? The answer is that the first \u201clight\u201d refers to the<\/em>
primordial light which is of the Right Hand, and is destined for<\/em>
the \u201cend of days\u201d; while the second \u201clight\u201d refers to the Left Hand,<\/em>
which issues from the Right.<\/em><\/p>\n\n\n\n

The next words, \u201cAnd God saw the light that it was good\u201d (Gen. 1:4),<\/em>
refer to the pillar which standing midway between them,<\/em>
writes both sides, and therefore when the unity of the three,<\/em>
right, left, and middle, was complete, \u201cit was good\u201d, since there<\/em>
could be no completion until the third had appeared to remove<\/em>
the strife between Right and Left, as it is written, \u201cAnd God separated<\/em>
between the light and between the darkness.\u201d \u2026<\/em><\/p>\n\n\n\n

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

The First Century Jewish Writer Philo says similarly that the Word reconciles the two sides:<\/p>\n\n\n\n

\u2026the Divine Word (Logos)\u2026fills all things and becomes a mediator and arbitrator for the two sides\u2026.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 \u201cGod\u201d. And the royal, since through it the Creator rules over created things. This is called \u201cLord\u201d 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 \u201cbeneficial\u201d while (besides) the royal the legislative, of which is aptly named \u201cpunitive\u201d. And below these and beside them is the ark.\u201d<\/em>
(Philo on Q&A on Exodus, II.68)<\/em><\/p>\n\n\n\n

According to the Zohar the Middle Pillar of the Godhead is the Son of Yah:<\/p>\n\n\n\n

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

The Zohar also says of the Son of YHWH:<\/p>\n\n\n\n

The Holy One, blessed be He, has a son, whose glory (tifret)<\/em>
shines from one end of the world to another. He is a great<\/em>
and mighty tree, whose head reaches heaven, and whose roots<\/em>
are set in the holy ground, and his name is \u201cMispar\u201d and his<\/em>
place is in the uppermost heaven\u2026 as it is written, \u201cThe heavens<\/em>
declare (me-SaPRim) the glory (tifret) of God\u201d (Ps. 19:1).<\/em>
Were it not for this \u201cMispar\u201d there would be neither hosts<\/em>
nor offspring in any of the worlds.<\/em>
(Zohar 2:105a)<\/em><\/p>\n\n\n\n

This Zohar passage is intended to recall a passage from the Bahir:<\/p>\n\n\n\n

Why are they called Sephirot?<\/em>
Because it is written (Ps. 19:2),<\/em>
\u201cThe heavens declare (me-SaPRim) the glory of God.\u201d<\/em>
(Bahir 125)<\/em><\/p>\n\n\n\n

The Zohar also says concerning the Son of Yah:<\/p>\n\n\n\n

\u201cWe may also translate \u201che who withholds blessings<\/em>
from the Son\u201d (Prov. 11:26), whom the Father and Mother<\/em>
have CROWNED and blessed with many blessings,<\/em>
and concerning whom they commanded, \u201cKiss the SON<\/em>
lest he be angry\u201d (Ps. 2:12), since he is invested<\/em>
with judgment (GEVURAH) and with mercy (CHESED)\u201d<\/em>
(Zohar 3:191b)<\/em><\/p>\n\n\n\n

According to the Zohar, the Middle Pillar of the Godhead is not only known as the \u201cSon of Yah\u201d but also as \u201cMetatron\u201d:<\/p>\n\n\n\n

Better is a neighbor that is near, than a brother far off.<\/em>
This neighbor is the Middle Pillar in the godhead,<\/em>
which is the Son of Yah.<\/em>
(Zohar 2:115)<\/em><\/p>\n\n\n\n

The Middle Pillar is also known as \u201cMetatron\u201d:<\/p>\n\n\n\n

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

In the Zohar we are also told that Metatron is \u201cthe firstborn\u201d:<\/p>\n\n\n\n

\u201cAnd Abraham said to his oldest servant of his house\u2026\u201d (Gen. 24:2) Who is this of whom it said \u201chis servant?\u201d In what sense must this be understood? Who is this servant? R. Nehori answered:<\/em>
\u201cIt is in no other sense to be understood than expressed in the word \u201cHis servant,\u201d<\/em>
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.<\/em>
This is the meaning of the words \u201cAbraham said to His servant\u201d that is to the servant of Elohim. The servant is Metatron, the eldest of His [YHWH\u2019s] 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.<\/em>
(Zohar Midrash Ha-Ne\u2019lam; Parsha Hayyei Sarah 1:126b)<\/em><\/p>\n\n\n\n

So in Judaism both Israel and \u201cThe Son of Yah\u201d are identified as the \u201cfirst-born Son of YHWH\u201d.<\/p>\n\n\n\n

According to the first century Jewish writer Philo, this firstborn Son of Elohim is also known as \u201cThe Word.\u201d<\/p>\n\n\n\n

Philo Writes of the Word (Logos):<\/p>\n\n\n\n

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,<\/em>
(On Dreams 215)<\/em><\/p>\n\n\n\n

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, \u201cthe Authority\u201d, and \u201cthe Name of God\u201d, and \u201cthe Word\u201d, and \u201cman according to God\u2019s image\u201d, and \u201cHe who sees Israel\u201d. . . 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.<\/em>
( On the Confusion of Tongues XXVIII:146-147)<\/em><\/p>\n\n\n\n

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, \u201cThe Lord is my shepherd, and he shall cause me to lack Nothing;\u201d (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, \u201cBehold, I am he! I will send my messenger before thy face, who shall keep thee in the Road.\u201d(Ex. 23:20.)<\/em>
(On Husbandry 50-51)<\/em><\/p>\n\n\n\n

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 \u201cThe Word [Memra] of YHWH\u201d for YHWH. For example in Gen. 19:4 the Tanak has:<\/p>\n\n\n\n

Then YHWH caused to rain upon S\u2019dom and upon Amora,<\/em>
brimstone and fire from YHWH, out of heaven.<\/em><\/p>\n\n\n\n

The Hebrew grammar here indicates that one YHWH rains fire from another YHWH) But Targum Jonathan substitutes \u201cThe Word of YHWH\/the LORD\u201d for the first of the two YHWHs as follows:<\/p>\n\n\n\n

And the Word of the YHWH caused to descend<\/em>
upon the peoples of Sodom and Gommorah,<\/em>
brimstone and fire from the YHWH in heaven.<\/em><\/p>\n\n\n\n

In another example the Torah has:<\/p>\n\n\n\n

Ex. 24:1a (YHWH is the speaker, see Ex. 20:1-2)<\/p>\n\n\n\n

Now He [YHWH] said to Moses, \u201ccome up to YHWH\u2026\u201d<\/p>\n\n\n\n

But Targum Jonathan paraphrases the speaker in Ex. 20:1 with the substitution \u201cthe Word [Memra] of YHWH\u201d in place of \u201cYHWH.\u201d<\/p>\n\n\n\n

And the Word of the Lord spoke all these glorious words\u2026<\/p>\n\n\n\n

So it would seem that one of these entities called \u201cYHWH\u201d in these Torah passages was actually understood by the Targumists as being the \u201cWord of YHWH.\u201d It was, according to Targum Onkelos, this Word of YHWH that Abraham trusted in:<\/p>\n\n\n\n

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

Moreover Abraham prayed in the name of the Word of YHWH:<\/p>\n\n\n\n

And Abraham worshipped and prayed<\/em>
in the name of the Word [Memra] of YHWH,<\/em>
and said, \u201cYou are YHWH who does see, but You cannot be seen.\u201d<\/em>
(Jerusalem Targum Gen. 22:14)<\/em><\/p>\n\n\n\n

Note that here Abraham prays \u201cin the name of the Word of YHWH\u201d to the YHWH who \u201ccannot be seen.\u201d 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:<\/p>\n\n\n\n

And Hagar praised and prayed<\/em>
in the name of the Word [Memra] Of YHWH<\/em>
who had revealed Himself to her\u2026<\/em>
(Jerusalem Targum Gen. 16:3)<\/em><\/p>\n\n\n\n

It was this Word of YHWH that Jacob also trusted in:<\/p>\n\n\n\n

And Jacob vowed a vow, saying,<\/em>
\u201cIf the Word [Memra] of YHWH will be my support,<\/em>
and will keep me in the way that I go,<\/em>
and will give me bread to eat, and raiment to put on,<\/em>
so that I come again to my father\u2019s house in peace;<\/em>
then shall the Word [Memra]of YHWH be my God.<\/em>
(Targum Onkelos on Gen. 28:20-21)<\/em><\/p>\n\n\n\n

King David also urged Israel to trust in the Word of Yah as the Targum of Psalm 62 reads:<\/p>\n\n\n\n

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

This \u201cWord of YHWH\u201d was, according to Targum Jonathan, the Creator:<\/p>\n\n\n\n

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

This idea is also put forward in the Jerusalem Targum:<\/p>\n\n\n\n

And the Word [Memra] of YHWH said to Moses:<\/em>
\u201cI am He who said unto the world \u2018Be!\u2019 and it was:<\/em>
and who in the future shall say to it \u2018Be!\u2019 and it shall be.\u201d<\/em>
And He said: \u201cThus you shall say to the children of Israel:<\/em>
\u2018I Am\u2019 has sent me to you.\u201d<\/em>
(Jerusalem Targum Ex. 3:14)<\/em><\/p>\n\n\n\n

The Fragmentary Targum of the Torah also expresses that the Word of YHWH was the Creator:<\/p>\n\n\n\n

The first night, when the \u201cWord of YHWH\u201d<\/em>
was revealed to the world in order to create it,<\/em>
the world was desolate and void,<\/em>
and darkness spread over the face of the abyss<\/em>
and the \u201cWord of the Lord\u201d was bright and illuminating<\/em>
and He called it the first night.<\/em>
(Fragmentary Targum Ex. 12:42)<\/em><\/p>\n\n\n\n

That the Word of YHWH was the Creator can also be seen in the Tanak itself:<\/p>\n\n\n\n

By the Word of YHWH were the heavens made,<\/em>
And all the hosts of them by the Spirit of His mouth.<\/em>
(Ps. 33:6)<\/em><\/p>\n\n\n\n

The Word was also the covenant maker. For example the Noachdic covenant was between the Word and all mankind:<\/p>\n\n\n\n

And YHWH said to Noah,<\/em>
\u201cThis is the token of the covenant<\/em>
which I have established between My Word [Memra]<\/em>
and between all flesh that is upon the earth.<\/em>
(Targum Onkelos Gen. 9:17)<\/em><\/p>\n\n\n\n

The Word also made the Abrahamic covenant as Targum Onkelos also paraphrases:<\/p>\n\n\n\n

And I will establish my covenant<\/em>
between My Word [Memra] and between you\u2026<\/em>
(Targum Onkelos Gen. 17:7)<\/em><\/p>\n\n\n\n

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 \u201cthe Word of YHWH\u201d in Ex. 20:1. It was to th e Word that Jacob turned to for salvation:<\/p>\n\n\n\n

Our father Jacob said: \u201cMy soul does not wait for salvation<\/em>
such as that wrought by Gideon, the son of Joash,<\/em>
for that was but temporal; neither for a salvation<\/em>
like that of Samson, which was only transitory;<\/em>
but for that salvation which You have promised to come,<\/em>
through Your Word unto Your people, the children of Israel;<\/em>
for your salvation my soul hopes.\u201d<\/em>
(Targum Jonathan Gen. 49:18)<\/em><\/p>\n\n\n\n

That the Word of YHWH is the savior is expressed elsewhere:<\/p>\n\n\n\n

But Israel shall be saved by the Word of YHWH<\/em>
with an everlasting salvation\u2026<\/em>
By the Word of YHWH shall all the seed of Israel be justified\u2026<\/em>
(Targum Jonathan Is. 45:17, 25)<\/em><\/p>\n\n\n\n

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

Furthermore Philo tells us that \u201cThe Word\u201d (Logos) and the Messiah are one and the same:<\/p>\n\n\n\n

\u201cThe 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.\u201d<\/em>
(Q&A on Exodus, II, 117)<\/em><\/p>\n\n\n\n

The Torah is YHWH<\/strong><\/p>\n\n\n\n

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:<\/p>\n\n\n\n

\u2026the 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,\u2026<\/em>
(Tanya Chapter 4)<\/em><\/p>\n\n\n\n

Because the Torah is the very expression of the mind of YHWH as the Tanya also says:<\/p>\n\n\n\n

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.<\/em>
(Tanya Chapter 4)<\/em><\/p>\n\n\n\n

The Torah in your Heart<\/strong><\/p>\n\n\n\n

So what does it mean to have the Torah in our hearts?<\/p>\n\n\n\n

The soul of man has two major parts, the mind (sechel) and the emotions (middot) as we read in the Tanya:<\/p>\n\n\n\n

Similarly is it with the human soul, which is divided in two\u2014 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 \u201cmothers\u201d and source of the middot, for the latter are \u201coffspring\u201d of the former.<\/em>
(Tanya Chapter 3)<\/em><\/p>\n\n\n\n

And as we read in 4th Maccabees:<\/p>\n\n\n\n

1:13 The question therefore is this: If the mind is sovereign over emotion.<\/em>
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?<\/em>
1:15 The mind therefore is thus: That in uprightness we choose the life of wisdom. <\/em>
1:16  Now wisdom is knowledge of the hosts, of the Godhead, and of manhood and of their effects. <\/em>
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.<\/em>
1:18 Now the forms of wisdom are these: prudence, righteousness, [courage] and temperance.<\/em>
1:19 Now the head of all of them is prudence because through it the mind rules over all emotions.<\/em>
(4Macc. 1:13-19 HRV)<\/em><\/p>\n\n\n\n

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:<\/p>\n\n\n\n

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.<\/em><\/p>\n\n\n\n

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\u2014 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].<\/em><\/p>\n\n\n\n

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.<\/em>
(Tanya Chapter 5)<\/em><\/p>\n\n\n\n

Wisdom and Understanding come together in Knowledge (Da\u2019at) just as Adam knew Eve and brought forth seed.  As we read in the Tanya:<\/p>\n\n\n\n

Da\u2019at, the etymology of which is to be found in the verse:<\/em>
\u201cAnd Adam knew (yada) Eve,\u201d implies attachment and union.<\/em>
(Tanya Chapter 3)<\/em><\/p>\n\n\n\n

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:<\/p>\n\n\n\n

For who knows the mind of YHWH that he might instruct Him?<\/em>
But we have the mind of the Messiah.<\/em>
(1Cor. 2:16 HRV)<\/em><\/p>\n\n\n\n

Moreover we read in the Tanya:<\/p>\n\n\n\n

The Tanya teaches:<\/p>\n\n\n\n

So, allegorically speaking, have the souls of Jews risen in the [Divine] thought, as it is written, \u201cMy firstborn son is Israel,\u201d (Ex. 4:22) and \u201cYe are children unto the YHWH your Elohim\u201d (Deut. 14:1). That is to say, just as a child is derived from his father\u2019s brain, so\u2014 to use an anthropomorphism\u2014 the soul of each Israelite is derived from Elohim\u2019s (blessed be He) thought and wisdom.<\/em>
(Tanya; Likutei Amarim; Chapter 2)<\/em><\/p>\n\n\n\n

This passage draws from two Torah passages:<\/p>\n\n\n\n

Then you shall say to Pharaoh,<\/em>
\u201cThus says YHWH:<\/em>
\u2018Israel is my first-born son.<\/em>
I have said to you, \u2018Let My son go,<\/em>
That he may worship Me,\u2019<\/em>
Yet you refuse to let him go.<\/em>
Now I will slay your first-born son.\u2019\u201d<\/em>
(Sh\u2019mot (Ex.) 4:22-23 HRV)<\/em><\/p>\n\n\n\n

and:<\/p>\n\n\n\n

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

And again as we read in Hosea 11:1<\/p>\n\n\n\n

When Yisra\u2019el was a child, then I loved him:<\/em>
and out of Egypt I called My son.<\/em>
(Hosea 11:1 HRV)<\/em><\/p>\n\n\n\n

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 \u201cson\u201d here\u201d is the Middle Pillar of the Godhead, which is not only Knowledge, but is also the \u201cSon of Yah\u201d as we read in the Zohar earlier.<\/p>\n\n\n\n

Thus we have the Messiah within us, because the Messiah is the sum of the Torah and the Torah is the mind of YHWH.<\/p>\n\n\n\n

As we read in the Talmud:
The Holy One, blessed be He, speak unto Israel:<\/em>
\u201cMy children! I have created the yetzer hara<\/em>
and I have created the Torah as its antidote\u201d<\/em>
(b.Kiddushin 30b)<\/em><\/p>\n\n\n\n

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:<\/p>\n\n\n\n

Da\u2019at (knowledge), the etymology of which is to be found in the verse: \u201cAnd Adam knew (yada) Eve,\u201d 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<\/em>
understanding of the greatness of the blessed En Sof, will not\u2014 unless he binds his knowledge and fixes his thought with firmness and perseverence\u2014 produce in his soul true love and fear, but only vain fancies. Therefore da\u2019at 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.<\/em>
(Tanya Chapter 3)<\/em><\/p>\n\n\n\n

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 \u201cThe equivalent of all the commandments.\u201d 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 \u201cOrgans of the King,\u201d 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\u2014 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].<\/em>
(Tanya Chapter 4)<\/em><\/p>\n\n\n\n

Thus when we have the Torah, the mind of Messiah within us, we have an outpouring of joy that others cannot comprehend.<\/p>\n\n\n\n

The Baal Shem Tov was once asked: \u201cWhy is it that chassidim burst into song and dance at the slightest provocation? Is this the behavior of a healthy, sane individual?\u201d<\/p>\n\n\n\n

The Baal Shem Tov responded with a story:<\/p>\n\n\n\n

Once, a musician came to town\u2014a musician of great but unknown talent. He stood on a street corner and began to play.<\/em><\/p>\n\n\n\n

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.<\/em><\/p>\n\n\n\n

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?<\/em><\/p>\n\n\n\n

\u201cChassidim,\u201d concluded the Baal Shem Tov, \u201care moved by the melody that issues forth from every creature in Elohim\u2019s creation. If this makes them appear mad to those with less sensitive ears, should they therefore cease to dance?\u201d<\/em><\/p>\n\n\n\n

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!<\/p>\n\n\n

\n
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The Torah and Our Joy in MessiahByJames Scott Trimm We read in the Torah: 4 HEAR, O YISRA\u2019EL: 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 … Continue reading “The Torah and Our Joy in Messiah”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":[],"rop_publish_now_history":[],"rop_publish_now_status":"pending","footnotes":""},"categories":[1],"tags":[],"class_list":["post-4168","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nThe Torah and Our Joy in Messiah - NazareneSpace Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/nazarenespace.com\/blog\/2022\/01\/14\/the-torah-and-our-joy-in-messiah\/\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:locale\" content=\"en_US\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:type\" content=\"article\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:title\" content=\"The Torah and Our Joy in Messiah - 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