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Original Post:
10/22/2002
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Studies Page
Shalom
to you,
Wellsprings of Torah, www.TorahWellsprings.org
Rick Wills - Messianic Elder,
Mishareth@TorahWellsprings.org
Trinity
by Rick Wills
Speaking of the
identity of Hashem, a prominent Rabbi says...
Why
does the Sh'ma declare "...the Lord, our God,
the Lord..." and thereby name him three times?
Because he is...
the Creator of Heaven and Earth -- being
the Father,
the Stem of Jesse upon the Earth -- being the Messiah,
and the Way of Torah in the Earth -- being the Holy Spirit.
Rabbi Shimon Ben Yochai, The Zohar.
(the Zohar is a spirtual
narrative composed by Jewish mystics)
The
Torah, being the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy,
is an entreating and mysterious collection of stories and instructions. And for
some, the Torah houses more than its surface appearance. For such people, there
are subtle meanings behind the obvious meanings, and those nuances reflect the
quiet and personal character of God. I am one of those people, and sometimes I
think there are meanings in the very rhythm of Torah's words. The following is
such a rhythm...
The
first words of Torah open with ... Bireshith Bara Elohim (With the start of
creating, there is God...). Here there are two words that are preceding the
Presence and Name of God. But those two words only express the concept of
action, and all action is contained within the third word -- Elohim (God). And
after that Presence and Name is affirmed, the heavens and earth are unfolded
across six days -- and everything in those six days will be paired into
properties of two (heaven and earth, bird and fish, male and female, etc.). This
characteristic is contained in the concept presented by the first two words.
They are two, and they are "start" and "form," and they are the seeds for
producing the heavens which is the starting, and the earth follows as their
objective form.
The
office of Adonoi is the third word simply because Elohim (God) must be the third
element (as a causative) in order that everything can unfold. Being third is
conveying the sense that three actions are active throughout the succeeding six
days. They are ... the intention of the Father, the service of the Spirit, and
the birthing of the Messiah.
After the third word, the next mention of Elohim (God) is the 14th word after,
with 13 words between them. This is because the Messiah will have 12 disciples
who always accompany him -- and with the Messiah they are thirteen, and it is
because the Name of Adonai will convey 12 additional blessings beyond its own
virtue, being 13 properties (as the Name was presented to Moshe on Sinai) that
will build the nation of Yisroel (Israel) -- who are twelve tribes with one
Priesthood, thirteen.
Those thirteen words are ... Eth Ha-shamaim Wi-eth Ha-aretz Wi-ha-aretz Hoithoh
Thohu Wivohu Wi-choshekh Al Pinei Tohom Wi-ruach
Which say that God began his formations ... "with the heavens, and with the
earth. But the earth was ravaged and spent, and darkness was overwhelming the
surface of its depths -- then the Spirit of --" ... and the next word is Elohim
(God).
The
next mention of Elohim (God) will be the sixth word, with five between them.
These five words express the determination and will of the Father to dispatch
his Glory to Yisroel (Israel) through the five books of the Torah.
Moreover, these five are like the Cup of Blessing that offers us salvation. For
the Cup of Blessing was always lifted with only one hand, and touched by only
five fingers.
These five words are ... Mera-chefeth Al Pnei Ha-maim Wayomer
Which say that the Spirit of God was ... "trembling across the surface of the
waters -- as he spoke --". And the one who spoke was Elohim (God). His words are
the blessings over the cup of creation, and the Spirit is trembling with
expectation and readiness.
With
this Cup of Blessing, and after this third mention of Elohim (God), light was
brought into the world. Therefore, the Messiah told his 12 disciples, "I am that
Light that comes to the world."
By
this we perceive that the first Elohim (God) represents the Father, the second
is the Holy Spirit, and the third Elohim (God) is the Messiah, Yeshua -- who is
the salvation the cup holds for everyone -- for the Jew first, and then for the
Gentiles.
All
three elements are represented in the first, because the first Elohim (God) is
the third word of Torah. As the third, it reveals that all three are present
"With the start of creating ... Bireshith Bara."
But
the Torah did not begin with Elohim Elohim Elohim (God, God, God), for there can
only be one Elohim (God). From the one, the Ruach (Spirit) is dispatched, and by
the Ruach (Spirit) the Moshiach (Messiah) is sent to us. Neither the Ruach
(Spirit) nor the Elohim (God) can ever be seen, but the Moshiach (Messiah) was
seen, because he is the kindler of light ... and he walked with Yisroel
(Israel).
These elements are echoed within the context of each mention of
Elohim (God)
Creator, Spirit, and Voice... whose labors produced the Light.
The first Elohim (God) presents Our Father the Creator
being paired with the word Bara (created).
The second Elohim (God) presents
the Father’s Spirit.
being paired with the word Ruach (Spirit).
The third Elohim (God) presents
the Father’s words
being paired with the word Wayomer (He spoke).
With that voice came the Light of
the World
Wayhi Ohr (and there was Light).
Therefore the Disciple John had said...
"In the beginning was the Word (Voice),
and the Word was from Elohim (God).
In the Word were all the formations of life,
and its activity was the Lighting of the World."
The Word became Light... Wayhi Ohr.
This Light is the
Moshiach (the Messiah).
The Moshiach is Yeshua
(Salvation/Jesus).
Then
John continues by saying, "In him (Yeshua), the Word that Lights the World had
become flesh like ourselves, and lived among men. Men saw his glory ...
resembling the Glory of the Father, showing grace and truth."
These are the opening words of the Disciple John as he declares the testimony of
Yeshua Hammoshiach (Yeshua the Messiah) in the Gospel of John of the New
Testament (which we call Khadasha), and they are clearly the words of a mystic
-- who sees subtle meanings behind obvious meanings.
And
the creation story of John is only the starting story of creation -- the First
Day -- Yom Ekhad. Moreover, in this story, John is expressing the mechanics that
demonstrate that Yeshua and the Father are Ekhad, One. They are Day One, as
described in Genesis.
Moshe (Moses) had declared this first,
and John was affirming the same,
Shma Yis-ro-el Adonoi Elo-heynu Adonai E-khad
Hear this Israel -- the Lord is our God -- the Lord is One.
The
Lord is One, Adonai E-khad -- as in Ekhad, the First Day of Creation. God, who
is unseen and unknowable, has initiated everything in the One, he labors with
everything by the One, and he establishes everything with the One, and there are
none beside him. No other has helped his works. But the works of the One have
become visible to us as what has remained from the first properties of the One.
Moreover, what has remained for us, Adonoi has dispatched to us ... and men have
beheld this birthing of Adonoi, he is Yeshua (Jesus) the Messiah. God has
begotten to us, by the Holy Spirit, his only Son ... Ben Elohim, who is the
fleshly form of the Word that has kindled light in our world, "and who's delight
is in the sons of Adam."
Adom
knew him, as did Avrahom, as did Moshe ... as did John (Yochanon), and to all
who will trust in him, he will impart the authority to be included as sons and
heirs to what has been entrusted to himself from the "starting of creation." And
you will become One, as he is One, and the One is joined with the Father ... as
a wife is joined with her husband, and their children joined with them.
Through this continual joining, a perpetual world is standing. And whenever we
kindle the lights for Shabboth (Sabbath), which is a perpetual day of resting
that remains for us, my heart and mind is filled with the light of Ekhad.
Ecclesiastes 3:11
"Everything has been made with beauty within its moment.
And eternity has been placed within all hearts,
without which, man cannot discover
the productions of God as he labored,
not from the beginnings, nor throughout to their end."
Baruch Hashem.
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